FRendes this daye is called the fyrst son­daye in aduent / wherfore holy chirche maketh mencyon of y ^e comynge of cryst goddes sone in to this worlde to bye mā kynde out of the deuylles bondage and to brynge all well doers in to the blysse that euer shall last and also of his other comynge that shall be atte the daye of dome / whan he shall come to deme all wycked doers in to the payne of helle for euer. ¶But the fyrst comynge of Cryste in to this worlde brought Ioye & blysse with hym / therfore holy chirche vsed songes of myrth as (alleluya) and other. ¶And for the se­conde comynge of Cryste shall be so cruell y ^t no tonge may telle. Therfore holy chirche lyeth doune songes of melodye as Te deum lauda. Gloria in excelsis and weddynge / for af­ter that daye shall neuer be weddynge more in tokenynge vengeaunce that cometh after. Than after the fyrst comynge of Cryst in to this worlde saynt Austen sayth there ben thre thynges ryfe in this worlde / that is byrthe / trauaylle / and deth. This is the testament that Adam oure forme fa­der made to all his ofsprynge after hym that is to be borne in sykenes / and for to lyue in traueyle / & for to deye in dre­de. But Cryste he came to be our socour of this testamente. And was borne and traueylled and deyed. He was borne to brynge men of out of sykenesse in to euerlastynge hele. He traueyled to brynge man to euerlastynge reste. He deyed to brynge man to euerlastynge lyfe. ¶This was the cause of the fyrst comynge of cryste in to this worlde / wherfore he y ^t wyll scape the dome that he shall come too in the seconde comynge he muste leye doune all maner of pryde of herte / and knowe hym selfe a wretche of erthe and holde mekenes in his herte / he must traueyle his body in good werkes / and gete truely his leuelode with traueyle of his body / & put of [Page] hym a waye all ydlenesse. For he that wyll not trauayle his body in good werkes as saynt Bernarde sayeth / he shall trauayle euer with fendes in helle. And for drede of deth he must make hym euer redy to god / whan he wyll sende for hym / that is to say shryue hym clene of all his synnes / and not abyde fro yere to yere / but as sone as he fayleth anone ryse vp and mekely take downe his shryfte fader / thenne shall he at that day of dome haue grete worshyp / for ryght as a knyght shewed his woundes that he hath in batell in moche commendynge to hym. Ryght soo the synnes that a man hath done and is shryuen of and dooth his penaunce shall be moche worshyp to hym / and grete confusyon to the fende. And that he is not shryuen of shall be shewed openly to all the worlde in grete shame to hym. This is sayd for y ^e fyrst comynge of Cryst in to this worlde (Dominus veniet ad iudicium) ¶The seconde comynge of Cryst is to the do­me (Tūc videbūt filiū hominis venientem in nubibus cum potestate magna et magestate) ¶And these comynges shal be so cruell / that .xv. dayes afore shall come tokenes of gre­te drede so that there by the people may knowe that sone af­ter cometh the dome (Secundum Iheronimum) as saynt Iherom sayth. ¶The fyrste daye the water shall ryse vpō the see and it shall be hygher than ony hylle by .xl. cubytes. ¶The seconde daye the see shall falle doune soo lowe that vnneth it may be seen. ¶The thyrde daye all the fysshe & beestes in the see shall make suche a crye and rorynge that no tonge may telle / but god hym selfe. ¶The fourth daye the see and waters shall brenne. ¶The fyfte daye all trees and herbes shall swete blode / and all maner of foules shall come togyder / and nother ete ne drynke for drede of dome that is comynge. ¶The syxte daye all grete buldynges cas­tels tours steples and houses shall falle doune and brenne tylle the sonne ryse agayne. ¶The .vii. daye all stones and [Page iiii] rockes shall bete togyder that eche eche of them shall breke other with an horryble noyse / that whiche shall be herde in to heuen. ¶The .viii. daye the erthe shall quake / soo that there may may no man stande theron / but shall fall doune ¶The .ix. daye the people shall goo oute of theyr dennes / and goo as they were myndeles and none speke to other. ¶The .x. daye the hylles and the erthe shall be euen and playne. ¶The .xi. daye all graues and tombes shall be ope­ned and the bodyes shall stande vpon theym. ¶The .xii. daye sterres shall falle fro heuen shetynge out brennynge bemes a dredefull syghte to see. ¶The .xiii. daye they shall deye that beren lyfe. ¶The fourteyne daye heuen and er­the shall brenne. ¶The syxteyne daye heuen and erthe shall be made newe and all people shall ryse in the aege of thyrty wynter and come to the dome (Dominus veniet ad iudici­um cum multitudinie angelorum) Thenne shall come to the dome oure blyssed lorde Ihesu Cryste veray god and man with his aungelles / and shewe his woundes fresshe bledynge / as that daye he deyed on the crosse with all the Instrumentes of his passyon. The spere crowne / scourges nayles / hamer / pynsons / and the garlonde of thornes / to shewe what he suffred in his passyon for mankynde. Then may they be sory and ferde that haue sworne by his passy­on or his woundes / or by ony membre of his body / that shal be a grete repreef to theym but they amende theym in this worlde or that they deye. Thenne wyll oure lorde Ihesus Cryste gretely thanke theym that haue done mercy in this worlde for his sake to theyr euen crysten / and wyll saye thus to theym (Venite benedicti patris mei percipite regnum. &c) ¶Come ye my faders blyssed chyldern and receyue ye the kyngedome of heuen y ^t is ordeyned to you / and soo re­herse vnto them the seuen werkes of mercy other wyse cal­led the operacyons of myserycorde done to the nedefull / ❀ [Page] Whan I was houngry ye gaue to me mete (Sitiui et dedis­tis miche bibere) Whan I was thyrsty ye gaue me drynke and whan I was herberles ye herbered me / and soo forth all y ^e werkes of mercy. For whan ye gaue ony thynge in my name / it was to me. Thenne shall our lorde rebuke the ry­che people / that wolde not do for his loue / nor to forgyue no trespace for his sake. And sayd to them (Discedite a me ma­ledicti in ignem eternum) Goo ye cursed people into euer­lastynge payne of helle. For whan I was a houngred ye gaue me no mete. &c. Than may they be full sory and wo that euer our lorde Ihesu cryst shall thus rebuke them. For the­re shall be no man of lawe to plete nor for golde nor for syl­uer nor other gyftes to helpe. For thenne shall nother may­ster ne lordeshyp helpe but all be sette besyde / but ryght as a man hath done so shall he haue. And there shall be dyuer­se accusers bothe aboue hym and byneth hym and on eue­ry syde. Aboue hym shall he our lorde Ihesu cryste his do­mes man (Iratus est furor domini in populo suo) without mercy to them that dyde no mercy / and so accuse them of y ^e leest thought that euer was a mys. On the ryght syde his aungell tellynge redely where whan and how often he dyde a mys. On that other syde fendes chalengynge hym theyres as by ryght for his wycked dedes. Vnder hym helle redy yf he be founde in synne that daye they shall be payned and in payne withouten ende. That daye poore people shall sytte with cryst at the dome / and deme the ryche people for y ^t grete wronges that they dyde to theym / and they myght gete none amendes tyll the daye of dome / thenne they shall ha­ue theyr wyll of the ryche people / for whan the ryche done the poore wronge / they can do nomore but praye to god to quyte theym atte the daye of dome. And soo he wyll for god sayth thus (Michi vindictam et ego retribuā) Put all to me and I yelde euery man after his deseruynge / therfore why­le [Page v] that ye ben here / make ye amendes to them for your wyc­kednes / and make them your frendes that be your domes men at the daye of dome and truste not to them that shall come after you leest ye be begyled. And drede the payne of helle / that neuer shall haue ende.

GOod frendes this daye is called in holy chirche y ^t sondaye in septuagesme. For cause y ^e holy chirche is moder of all crysten people / she taketh good he­de to the chyldern as a good moder ought to do & for as moche as she seeth theym full sore syke in synne / and many of theym wounded to the dethe with the swerde of synne the whiche synne hath caught all this yere tofore. And namely this crystmasse tyme that was ordey­ned in holy chirche for grete solempnyte / for euery man sholde be besy to serue god with all his power by cause that cryst hym selfe shewed that daye swetnesse of loue to all crysten people. For man he was borne that tyme. And in the same flesshe and blode as one of vs / and layde in a cradell more poorely than ony of vs / and was crystened in water as ony of vs. And also he came to a weddynge for to clense it from synnes / and to make vs holy and brethern to hym / & heyres to y ^e kyngedome of heuen. ¶For this causes all crysten peo­ple owen to be full gladde in theyr soules as in that tyme makynge solempnyte and myrthe / and makynge them bo­the clene in body and in soule frome all maner of synnes / and geoundynge theym in grete sadnesse of loue to god and to all crysten people doynge grete almes to theym that haue nede. But now the more harme is / for that hyghe & so­lempne feest is torned in to foule fylth synne and grete sy­kenes to the soule / as in pryde by dyuerse wyse in clothynge and in many dyuerse gyse vsynge / in to grete couetyse / and in to lecherye / y ^e sueth alwaye glotonye. In slouthe in god­des seruyce / as Iapes and vanyte syngynge rybaudry spe­kynge / for vanyte caused moche slouthe for amonge suche people he is the moost worthy that moost harlatry can spe­ke / thus these solempne and hye feestes that were ordeyned to grete worshyppe of god and of oure blessed lady and al [Page vi] the sayntes in heuen now ben torned in to grete offence to god / Wherfore our moder holy chirche seynge her chyldern in suche dyspayre / as a moder full of compassyon / sory in her herte for theym. This daye she leyeth doune alleluya & and other songes of myrthe and melodye / and taketh trac­tus / that ben songes of mornynge. ¶Also for this holy sa­cramente of weddynge is moche defouled by vanyte of syn­ne / therfore it is leyde doune these dayes / and in aduente. For many that ben now wedded gyueth theym in all luste and lykynge of the bodyes of flesshely luste of this worlde. And thynketh full lytell of the dethe that is full greuous that cometh soo sone after. But as it is redde by grete cler­kes / it is more spedefull to mannes soule to goo to an hous there as is a corps and wepynge / than to goo to an house there as is grete reuell and moche myrthe / for suche thyn­ges maken a man to forgete his god and hym selfe bothe / but there as is a syghte of a corse maketh a man to thynke on his dethe / that is the specyal thynge to putte awaye syn­ne and vanyte of the worlde. For Solamon sayth thus to his sone (Fili memorare nouissima tua et ineternum none peccabis) Sone haue in thy mynde that thou shall deye & thou shall neuer synne deedly / thus holy chirche hauynge grete compassyon of her chyldern ordeyneth thre maner of salues to helpe and to hele her chyldern that ben to thynke on dethe Inwardely / to labour besely and to chastyse the body resonably. The fyrst is to thynke on deth Inwardly / holy chirche gyueth ensāple this day in y ^e offyce of the masse (circūdederūt me) The sykenes of deth hath beclyped me / thꝰ sayth he techȳge euery gode childe to haue in mȳde how he is bestade w ^t deth on euery syde / in so moche y ^t he may not scape no waye / but euer deth sueth hym w ^t a bow drawen and an arowe euer therin redy to shote hym he wote neuer what tyme. ¶This is a pryncypall salue to euer man that [Page] taketh it to herte to put awaye all maner of vanyte & vay­ne myrthe. But for to vnderstonde this the better I shewe this by ensample.

DEre frendes this day is called y ^e sondaye in sex­agesime y ^t is the noumbre of .xl. the whiche nombre holy chirche techeth euery man and womā to thȳke how shorte our lyf is now in our dayes for somtyme people lyued .ix.C. yere and more and now thre score or foure score is a longe lyfe. But y ^e gra­ce of god and his mercy and goodnesse is soo moche that yf we wyll doo oure besynes and dylygence to serue god and please hym. He wyll gyue vs as moche Ioye and blysse in Heuen as he gaue to Adam and Eue that lyued soo longe. But he that wyll haue that Ioye and blysse muste doo thre thynges. One is he muste hate synne namely / and suffre trybulacyon mekely / and do almes dedes wylfully. Than for our dayes be shorte we must the more trybulacion suffre [Page] mekely and with pacyente herte and not grutchynge and dysease cometh of specyall grace / for it is remedye for syn­nes here in this worlde for penaūce or elles for grete encreasynge of his Ioye in to an other worlde / wherfore goddes Appostle saynt Poule wyll that all crysten people shall ta­ke example of hym for he suffered moche trybulacyon pa­cyentely that he reherseth in the pystle of this daye and sayd thus (In laboribus plurimis) saynt poule sayth I haue be in many grete trauayles & often tymes in pryson sore bounden with chaynes of yron (Ouin (que) virgis cesus) Fyue ty­mes beten with roddes and scourges on my bare body with paynems (Semel lapidatus. And ones beten with stones / and thre tymes in shyppe brekynge (Nocte acdie in profoū ­do maris fui) And I was in the grounde of the see a nyght and a daye (Sepe in percusis fluuiū) Many tymes in peryl of flodes (Periculis latronum) In peryll of theues / and in peryll of false bretherne that shewed trewe loue to me and were false / and counseyled other to done dysease and trou­ble (In fame et siti) In houngre and thurste (In ieiuniis multis) In moche fastynge (In multis vigiliis) In longe wakynge (In frigore) In colde and in many other mysche­ues and peryl that were to longe to telle / and all he suffered with good wyll and euer thanked god of his swete loue / for well he wyst that all his trybulacyons and dysease was for synne that he hadde done tofore / and to encreace his meryte and Ioye that sholde come after / wherfore all crysten peo­ple that wyll please god what maner dysease or trybulacy­on that come to theym be it sykenes losse of catell or other goodes or dethe of frendes take it pacyentely and mekely / and thynke it cometh for synne that thou hast do before. Or elles for grete encreace of Ioye and blysse that thou shalte haue after / for it cometh of specyall grace there as god vy­syteth and cometh there as god sendeth / but there as he suf­freth [Page x] all theyr wyll is no godesygne that he loued. And therfore thanke god euer of his vysytacyon and beseche hym e­uer of his mercy / god knoweth oure entente. And therfore he forgyueth soone to theym that aske mercy with a meke herte. Thus muste a man suffre trybulacyon pacyently. He muste also doo almes dedes dyscretly whiche he fygured by these .xl. dayes For .xl. is syx tymes ten. Soo that by .vi. ye shall vnderstonde the syxe werkes of mercye that comen oute of the ten commaundementes / the whiche ben these. To gyue mete & drynke clothe herberowe vysyte prysones / comforte the syke blynde lame / and to burye them that ben deed. These be the .vi. werkes of mercy the whiche all crys­ten people muste doo that wyll be saued and haue mercy of god / wherfore sexagesime begynneth this daye and endeth the wenesdaye in Eester wyke the whiche holy Chirche spe­keth of thus (Venite benedicti patris mei. &c.) Come ye my faders blyssed chyldern and take the kyngedome of heuen that is ordeyned for you / these same wordes god shall saye to you at the daye of dome / and to all that hath done almes dedes dyscretely / and fulfylled the werkes of mercy yf they were of power / and that to that ben not of power muste do theyr good wyll & that shall fulfyll the dede / and this must be doo dyscretly. And how god teched this daye in the gos­pell by example and sayth thus (Exiit qui seminat seminare semen suum) A man wente to sowe his sedes. And he sewe / and some felle by the waye and foules come and ete it. And And some felle amonge thornes and was loste. And some felle in good erthe and brought forthe an hondred folde en­creace. To this our lorde Ihesu sayth thus hym selfe (Ego sum via veritatis et vita) I am that veray ryghte true ly­fe and waye to heuen. Thenne falleth his fede besyde the waye that gyueth not of his goodes in almesse for Crystes sake dyscretly and secretely vnto the poore and nedy / but [Page] for pryde pompe and vayne glorye of the worlde ond so le­seth his mede / and that I preue by ensample.

GOod men and women This daye is called the son­daye in quinquagesime. This worde quinquagesi­me [Page xii] is a noumbre of .l. the whiche noumbre betokeneth re­myssyon and Ioye for in the olde lawe euery fyfty wynter all maner of poeple that were ouer sette with seruyce of bondage / whan they come to that age they were made fre in grete Ioye and myrthe to theym wherfore this noumbre be­gynneth this daye / and endeth on Eester daye shewynge that all crysten people that be oppressyd with ony trybula­cyon or dysease here in this worlde / shall be made free and haue remyssyon atte the daye of dome / and be heyres in the kyngedome of heuen. And [...] in comfortynge of [...]. [...] Pope of [...] of all [...] to all [...] to [...]. And for all that may [...] pardone. The Pope of heuen oure lorde Ihe­su Cryste of his specyall grace graunted to all Crysten peo­ple full pardone of all synnes in theyr laste ende / soo that they wyll kepe thre thynges here in this worlde / confessy­on / contrycyon / and satysfaccyon. Holy shryfte of mouth / with contrycyon of herte / and satysfaccyon in dede doyn­ge. And also he muste haue charyte with oute feynynge / and stable fayth withoute flaterynge / and withoute these there may noo man haue pardon [...] / and therfore he that wyll be asoyled of the holy pope of heuen and haue clene remyssyon. He muste be contryte so­ry for his synnes and shryue hym clene / and be in full pur­pose neuer to synne more. And they y ^t so done god wyll for­gyue theym all theyr synnes / for a man may haue so grete and suche contrycyon that it may quenche all the paynes that euer were ordeyned for hym. Take example by saynt Peter that for soke Cryste thryes with grete othes. But he was after contryte and sory (Et fleuit amare). And wepte full bytterly / and god of his grete mercy forgaue hym his trespas & made better chere to hȳ after than he dyde tofore [Page] for that he sholde be in no dyspayre and drede.

GOod men and women this daye is called in ho­ly chyrche the fyrst sondaye in Quadragesime a nombre of .xl. for frome this day to Ester day be .xl. dayes. And for by cause that euery man syn­nes more or lesse for to make satysfaccion for trespas all crysten people ben bounden by the lawe of god and hooly chyrche to fast these .xl. dayes saue tho that the lawe dispenseth with resonable cause Chylderne that ben within aege / women that ben with chylde. Olde people that ben myghtles to the last labourynge people / as pylgrymes and syke people those that the lawe dyspenseth with vpon theyr consyence. Thanne for the cause y ^t sondaye is no daye of penaunce / therfore ye shall be gynne youre faste vpon asshe-wednesday [Page] that day must ye come to holy chyrche / and ta­ke asshes of the preestes honde / and thynke on the wordes well that he sayeth ouer your hedes (Memento homo quia cinis es: et in cinerem reuerteris). Haue mynde thou man of asshes thou arte come of / and to asshes thou shalte torne agayne. Than ben there dyuerce causes why ye shall faste these .xl. dayes. One is as the gospell telleth this daye thus Ductus est Ihesus in desertum a spiritu vt temptaretur a dyabolo) How the holy ghoost bad our lorde Ihesu Cryste go in to deserte by twene Ierusalem & Ieryco / to be tempted of the fende / and was there forty dayes / and .x.l nyghtes fastynge for your sake / shewynge vnto all crysten peo­ple the vertue and the mede that cometh there of fastynge the whiche ben expressed in the Preface of the masse that is sayd in the holy chyrche the forty dayes that is thus. (Qui corporali ieiunio vicia comprimus mentem eleuas virtutē largius) That holy fastynge thyrsteth downe vyces / and lyfteth vp the thought of man vntoo vertuous and to lar­genesse of all goodnesse and geteth hȳ grete mede in heuen that shall euer laste and gete grace here in erth. For as clerkes sayeth. The spetell of a fastynge man shall sle an adder bodely. Thenne moche more it sleeth the myghte of the olde adder / that is the fende of hel that came to Eue in paradyse in lykenesse of an adder and tempted her to glotony vay­neglory & couetyse. Ryght so the fende came vnto Cryst in lykenes of a man lest he had be knowen / and tempted cryst as the gospell sayeth (Cum ieiunasset quadraginta diebꝰ et quadraginta noctibus postea esuriit) Whan cryst hadde fasted forty dayes and forty nyghtes then by kynde of man hode he houngred And thenne came the fendes vnto hym and shewed vnto hym stones and sayd (Si filius deies dic vt lapis isti panes fiant) And yf it so be y ^t thou arte goddes sone of heuen / make thou these stones tourne in too brede [Page xvi] For ryght as Eue was rauysshed whan she sawe the appell by the temptacyon of the fende to ete therof And the same wyse he hadde thoughte to haue made oure sauyour Ihe­su cryste to haue eten of that brede. For glotonye is not onely in mannes mete / but in the soule lust and appetyte of a man. And thenne sayd our sauyour Ihesu cryst vnto hym (Non in solo pane viuit homo: sed et de omni verbo quod procedit de ore dei) Man lyueth not onely by brede / but by euery worde that cometh fro the mouth of god. And then­ne the fende toke our sauyoure Ihesu cryste and dyde set hym vpon the hyghest pynacle of the temple and thenne he sayd. And yf thou be goddes sone now brynge thy selfe downe w ^tout mannes helpe or harme / y ^t I may know the for goddes sone. And thenne sayd oure sauyour Ihesu cryste (Non temptabis dominum deum tuum) Thou shake not tempte thy lorde god. Yet he came agayne the thyrde ty­me. (Assumpsit eum dyabolus in montem excelsum et ostē dit ei omnia regna mundi). And thenne he toke oure sauy­our Ihesu Cryste and sette hym vpon a hygh mountayne and thenne shewed vnto hym all the kyngdomes and also all the rychesse of the worlde and sayd thus vnto hym (Hec omnia dabo tibi si procedens et adoraueris me) All this I shal gyue y ^e if y ^u wylt falle downe & worshyp me. Then sayd cryst to hȳ (Vade sathanas Scriptū ē enim dn̄m deū tuū & adorabꝭ et illi soli seruies) Go sathanas it wryten / y ^u shalte worshyp thy lorde & onely hȳ serue. Then he left hȳ & went his way (Tūc āgeli accesserūt ad Ihesū & ministrabāt ei. Then aūgelys came & brought hȳ fode. For y ^e fēde is most besy these .xl. dayes to tempte people to thre sȳnes to pryde couetyse & glotony / it is nedeful to haue thre remedyes ayē ste them / ayenst glotonye abstenēce ayenst pryde mekenes ayenst couetyse largenes / ayenst glotony we must fast y ^t is not to ete by fore tyme & at mete ete not to moch & to faste [Page] both day and nyght as cryst dyde / but there is moche peo­ple wyll ete and drynke bothe daye and nyght and fyl theyr bodyes with foule lust of glotonye. Also ye must fast from all maner of flesshe mete / and whyte mete. For saynt Ihe [...] sayeth / egges is all moost flesshe / and mylke blode / & whan ye go to your mete take ensample by holy chirche whan the preest gooth too masse that is goddes worde how he at his begynnynge boweth doune his knees / & byddeth all other do the same in the myddes of the masse. And at the ende of the masse bow ye doune your hedes too god. And therfore whan ye go to your mete / so worshyp god with a Pater noster and an Aue that he sent you that fode / and make a crosse vpon your mete / and after mete an other. And thanke ye god hyghly that he sendeth you suche food at your nede to your bodely sustenaūce. ¶Thus must ye fast ayenst glotonye ayenst pryde / that is but vayne glorye of the worlde ye must put a waye al suche thoughtes of pryde and hyghnes in herte and be meke and lowly in herte. And thynke how a man is borne feble syke and full poore / how he gooth euery day a Iorney towarde his deth whyle he liueth in this worlde / & at the last cometh deth and casteth hym doune in bedde / & lyeth there syghynge & gronynge and chaungeth both hyde and hewe. Then stynketh his breth / and his lyppes wexen blake / his face pale / and his eyen yelowe / & his tonge engleimed and his nose blacke his teth fallen a waye and his flesshe wyderyth and tourneth to erthe. And then at the last with grete syghynge gyueth vp the ghoost and thenne lyeth there as erthe / and so putteth it in to the erthe Cito obliuisceris) And so he shal be sone forgoten. Therfore I pray you take this sadly in your mynde / and I hope ye shall put a way pryde. Thenne agaynst coueytyse ye must haue alsoo abstynence / and that is for saye or vnderstonde that ye absteyne your selfe frome worldely couetyse and va­nytes [Page xvii] / and they that haue ben herde in kepynge of goodes / and euer hath gadrede togyder and faste hath kepe it. But nowe sholde ye be as redy to paye and content that ye be in dette vnto / bothe to god and to the worlde. And also to restore agayne that ye haue taken wrongfully. And gyue to poo­re people mete and drynke and clothes and other thynges suche as is nedefull vnto theym. And the fete that hath go­ne all this yere besely to gete goodes of the worlde. Nowe must ye be also besy to goo and gyue the poore people / vn­to theym that haue nede as we haue in the gospell (Date et dabitur vobis) Gyue and god wyll gyue you. For the hondes that wyll not gyue almes they be full vnworthy to be acceptable vnto god. Also ye muste go full besely vnto god­des seruyce and in pylgrymages goynge / and to all maner good dedes of almes. And he that hath ben besy to gader good. Now sholde he spare frome his owne mouth for to gyue the poore nedy / that is goddes people / for that pleaseth god full moche and [...]etely helpeth the soule (Elemosina a morte liberat) Almes delyuereth y ^e soule from deth Sicut aqua extinguit ignem: ita elemosina extinguit pctm̄) For ryght as water quencheth fyre / ryght so almes dedes quencheth synne / wherfore the prophete sayth thus (Date et da­bitur vobis) Gyue ye and god wyll gyue you (Dimitte et dimittemini) Forgyue and god wyll forgyue you / but nowe all is lytell ynough to fede youre bodyes / that noo thynge ye may gyue to poore bodyes for goddes sake.

GOod men and women / this is y ^e seconde sonday in clene lente / wherfore lyke as ye haue all this yere before made you honest and well besene in good araye to youre body. Now sholde ye be as soone besye to make you a clene soule / wherfore this tyme of lente is ordeyned to clense youre conscience frome all maner reste and fylth of synne. Soo that ye may [Page xviii] on Eester daye with clene conscyence receyue the body of youre lorde Ihesu Cryste / wherfore Saynt Poule in the Epystle of this daye sayth thus (Hec est voluntas dei) This is goddes wyll that ye sholde be besy and holy to kepe your bodyes in clennes for to please god moche / and to praye to hym to make his vessell clene agaynst the comnynge of our lorde Ihesu Cryste. Than shall ye vnderstonde that this vessell is mannes conscyence. And that is a good vessell that kepeth all good thynges that is putte therin tylle the daye of dome for that daye euery mannes vessell. That is to saye euery mannes conscyence shall be opened / and the worlde shall se what a man hath kepte therin be it better or worse / fayre or foule / than he that bryngeth a clene vessell before the hye Iuge shall be well alowed. Than how that a man shall kepe his vessell clene / holy Chyrche techeth by an ensample of y ^e holy patryarke Iacob that is red and songe of all this weke▪ Iacob hadde a fader the whiche was called Ysaac / and his moder Rebecca / and she hadde two chylderne atte one byrthe / and that was fyrste borne hyght Esau / and that [...]ther Iacob / but for this storye is longe we shall take atte this tyme that is moost nedefull and le­ue y ^e other. Than had god gyuen his patryarke Ysaac suche grace y ^t what blessynge he gaue his chylderne they sholde haue it. Than for Ysaac was olde and blynde and nyghe his dethe. He sayd to his sone Esau (Affer michi de venatiōe tua) Goo and hunte and gete me some mete that I myght ete of (Vt benedicam tibi priusquam moriar) Soo that I may gyue the my blyssynge or I dye. But whan Esau was gone. Iacob the yonger by techynge of his moder gate his faders blessynge / and his fader sayd to hym (Esto dominus fratrum tuorum. Be thou lorde of all thy bretherne / and soo made hȳ his heyre / & blyssed all y ^e blyssed hȳ. And whā esau was come home & wyst this / he hated Iacob his brod & [Page] thought to slee hym. Than Iacob by counseyll of his moder wente out of the countree to an vncle that he had that hyght Laban. And as he wente by the waye in a countree of euyll people lyuynge / he durste not longe with them abyde / but lay all the nyght in y ^e felde by y ^e way & layde a stone vnder his heed and slepte (Vidit (que) in somnis scalam stan / tem super terrā) And in this slepe hym thought he sawe a ladder that stode on the erth / and raught vp to heuen / and god Ioyned to the ladder (Angelos quo (que) dei ansendentes et descendentes) And aungels of god goynge vp & doune. Than god spake to hym and sayd. I am god of Abraham and Ysaac / and I wyll gyue the this londe and be thy ke / per in the waye. Than a woke Iacob and sayd (Vere domi­nus est in loco isto et ego nesciebam) Forsoth god is in this place and I wyste it not / and soo wente forthe to his vncle and was with hym .xx. wynter and more his seruaunt / and wedded his doughters that one hyghte Rachell. And that other Lya / and whan he had ben tthere so longe / he desyred to go home agayne in to his owne countree. And take with hym his wyues and his chylderne / and al his catel and wente forthe. Thenne came there too hym a multytude of aun­gelles to helpe hym. And than whan Iacob came to a forde he made all his meyne to goo before with his catell / and hym selfe abode behynde in his prayers. And as he prayed there came an Aungell to hym in lykenesse of a man and wrastled with hym all the nyght tylle on the morne / and to­ke hym by the grete senowe of his thygh and soo made hym for to halte euer after / and than sayd the aungell to Iacob what is thy name. He answered and sayd Iacob. Nay sayd he thou shalte not lenger be called Iacob / but Israell shall be thy name / and blyssed hym and lefte hym there haltynge / and thus he wente home to his owne countree with grete prosperyte. And ye shal vnderstonde this storye is redde [Page xix] in holy chyrche in this ensaumple of all good seruauntes y ^e desyre to gete the blessynge of the fader of heuen and to ha­ue the heritage that is there. He must fyrst be Iacob and after Israell / for Iacob is to vnderstonde a wrasteler / and Israell a man that seeth god. For he that wyll see god / he must wrastle here in erthe with the bad aungell that is the fende / and with his owne flesshe / as thus whan he hath do­ne a grete horyble synne thenne the fende putteth to hym a grete shame in his herte so that he dare not tell it. Thenne must he wrastell with the fende and the flesshe and ouer come hym and tell out his synne openly with all the cyrcum­staunce of his synne / then wyll his flesshe be a ferde and a shamed therof. But then he must wrastle with his flesshe strongly / and make it to tell his synnes / and to do penaunce after the counsell of his ghostly fader / takynge y ^e ensample of the woman of ferre countres that came to Cryste as the gospell sayeth (Ecce mulier chananee a finibus illis e­gressa clamauit dicēs) How the woman of chananee came to Cryst to gete hele for her doughter that was troubled w ^t a fende and sayd (Ihesu fill dauid miserere mei) Ihesu the sone of dauid haue mercy on me. Thenne our lorde answe­red (Non est bonum sumere panem filiorum et dare canibꝰ It is not good to take brede of chylderne and gyue it to the houndes (Nam et catuli edent de mensa dominorum suo (rum) Yes lorde for why whelpes ete of the crommes that fallen from theyr lordes borde / thenne sayd oure lorde (Mulier magna est fides tua fiat tibi sicut vis) O woman thou hast agrete fayth wherfore as thou wylt thy doughter be saued and so was her doughter hoole. This woman and her doughter betokeneth a man that his conscyence trauayleth with a fende of dedely synne / that may not be holpen / but he goo to god and there shryue hym to the preste sparynge for no rebuke nother for shame nor for drede / but mekely [Page] suffre all that thy ghostly fader sayeth vnto the and thenne take his penaunce mekely with a contryte herte and with a good deuocion / and soo he shall be delyuered of the fende that hath trauayled his conscyence. For a man that hath done an horyble synne / and shall be saued / he shall neuer haue rest in his conscience tyl he be shryuen therof. For ryght as a dog gnaweth on a bone his harde / right so his synne gnaweth his cōscyence. Shewynge by experyence how hoūdes of helle shall gnawe his soule euer more without reste that deyeth wyttyngely in deedly synne / that he haue ben shryuen of and wolde it not. Ensample of a woman.

GOod men and women this is the thyrde sonday in clene lente / wherfore we rede in the gospell of thys daye & sayeth thus (Erat Ihesus euciens demoniū. How our lorde kest out a fende of a dombe man / & whan y ^e fende was out (Locutꝰ est mutꝰ). Than the dombe man spake [Page xx] By this dumbe manye shall vnderstonde all tho that haue no myght to shryue them w ^t theyr tounges to tell theyr sȳ ne / but tarye as longe as they may for shame of the people and it were not for shame of the worlde in lenten nor out of they wolde neuer come to shryfte / and that maketh the fende / for he is that man or woman wheder it be that is so disposed. Therfore ye that be be hynde / come and shryue you & make you clene & haue this dombe man out of your mynde / & cast awaye y ^e fende. But there ben many that be not yet shryuen / what shall I do there they wyll saye they can not shryue theym / they wote not what. But I may saye to you of many an ydle worde / and many an euyll thought and many a cursyd dede / many grete othes / many an euyll worde that ye haue spoke. I wote ye can not telle for ye ha­ue ben soo longe fro confessyon / but I saye to you that vn­knowynges shall not excuse you atte the day of dome. For whan ye haue offended god in many trespaces that hurted the soule / anone ye sholde make you clene & kepe it in your-mynde. But ye wyll not come tylle it be forgoten / and soo yet whan ye come to shryfte ye ben dombe / for the fende is within you / for ye wene many tymes that it is no synne to speke an ydle worde to make the people to laughe / nor to swere a grete othe / it dooth noo harme. But saynt Poule in his pystle forbedeth euery man to speke ydle wordes / and sayth thus (Dico autem vobis quod omne verbum o [...]io­sum quod locuti fuerint homines reddent rationem in die iudicii) Forsoth I saye to you that ye shall gyue a rekenyn­ge for euery ydle worde that ye speke / and none shall passe vnpunysshed atte the dredefull daye of dome / and ther­fore lette all ydle wordes and harlotrye / and rybandrye be. And yf that ye wyll soo doo / that is worshyppe to god / and prouffyte to the speker / for there as harlotrye is moche spoken / it is moche in mynde. For the tonge she with y ^e haboundaunce [Page] of herte / so fyrste in thought / after in his spekynge. It causeth moche people to falle in to synne of dede doynge (Vnusquis (que) temptatur a concupiscentia) Fyrst euery man is tempted to synne by lust of thought theron (Concupiscen­tia generat peccatum) and the luste engendreth synne (Peccatum cum consummatū fuerit generat mortē) And whan the synne is done / it causeth dampnacyon euerlastynge de­the / that is in spekynge rybaudrye and harlotrye for the lust that a man hath in spekynge is grete synne.

GOod men and women / this is the .iiii. sondaye in lenten / the whiche holy chirche maketh mencyon of an holy prophete that was called Moyses / the whiche was a fygure of oure lorde Ihesu Cryste many yere or oure lorde was borne. Then as we rede in holy chirche as Moyses was in y ^e deserte of Synay god spake to hym and sayd (Vidi afflictionē populi mei que est in egipto clamorē eiꝰ audiui) Pharao y ^e kynge of Egypte oppressed so the people of Israell with boundage and vnre­sonable werkes / and they for woo cryed to me for socour & helpe / wherfore go thou thyder and brynge theym oute of theyr boundage & I shall be with the. Then brynge theym and offre theym to me. I wyll brynge theym in to a londe of plenteuousenesse of all goodes. So whan he had taught [Page xxiii] Moyses how he sholde do. Moyses wente thyder and gadered all the olde people togyder that knewe y ^e prophecy how they sholde be ladde out of that londe and sayd to theym as god badde hym. Thenne were they full gladde and wente with hym olde and yonge tylle they come to the reed se / and god was euer before them in the daye in a pyler as a clow­de to refreshe them for the hete of the sonne / and in y ^e nyght in a pyler of fyre to lyght them fro harme of venym bestes. But whan that Pharao herde that Moyses had forth this people / he toke .ccc. charyots of his owne & .ccc. of y ^e londe / & lx.M. horsmen & .ccc.M. fotemen went after. & whan Moyses sawe this people come / he prayed to god for helpe. And god hym selfe bad hym smyte the see with his yerde (Et per cussit mare rubrum) And whan he had smyten y ^e see / he had a waye for hym and for his people / the see cloue in two par­tyes so that the water stode stylle on euery syde as an hylle / and the grounde was drye sonde. Then Moyses went forth and all the people after hym. Thenne thought Pharao to haue passed also and sewed after with all his oost / but whā he hadde his oost within the see / the water wente togyder and drowned hym and all his oost. And whan Moyses sa­we that he and his people were thus perysshed. He thanked god and was there seuen dayes after / and euery daye they wente to the see thankynge god of theyr passage / makynge grete meledye that our lorde had done soo to them. And yet in mynde herof all Eester weke we make solempne proces­syon to the fonte / that is the reed see. Thenne wente Moy­ses forthe with his people in to deserte tylle he come vnto y ^e hylle of Synay and there he lefte the people benethe (Sta­bat moyses super montē) And Moyses stode vpon y ^e hylle there as god was / and there he was .xl. dayes & .xl. nyghtes without mete or drynke. Thenne god gaue hȳ .ii. tables of stone in y ^e god wrote with his owne fyngers the .x. cōmaū ­dementes / & toke theym Moyses / & bad hym to teche them [Page] to his people. And whan Moyses come doune to his people his face was as bryght as the sone / and two spytes stondȳ ge on his heed lyke two hornes so that y ^e people myght not speke with hym for clerenes (Abscondit moyses faciē suam) Thenne Moyses hydde his face with a kerchyef. Thenne in that one leef were wryten the thre commaūdementes that longen to god / and those ben these. ¶The fyrst thou shalte worshyp thy god and loue hym aboue all thynge. For thou shalte dyrecte all maner thynge to goddes wyll before thyn owne / and sue his and not thyn owne wyll. ¶The seconde cōmaūdement is this. Thou shalte not take in vayne / that is for to saye / thou shalte not be called goddes chylde as cry­sten man and serue the fende / for thenne that same is to y ^t but vayne. Also thou shalte not swere by god nor by no par­te of his body / nor by no thynge y ^t he made / but in forderyn­ge of the trouthe / and yet whan thou arte constrayned ther­to. ¶The thyrde cōmaūdemēt is. Thou shalt kepe thyn holy daye / that is for to saye / thou shalte be erely vp and late doune too serue god on the holy daye as y ^u arte the werke-daye to thyn owne werke / as besy shalte thou be on the holy daye for to serue god. ¶The fourth cōmaūdement is this. Thou shalt worshyp thy fader and thy moder that brought them to this worlde. Also thy godfader and thy godmoder that made the a crysten man / and thy fader vnder god that hath cure & charge of thy soule. ¶The .v. is thou shalt slee no man nother with tonge nor with thy honde nor with thy euyll ensample. ¶The .vi. is thou shalte stele no mannes good ¶The .vii. is thou shalte doo no lecherye. ¶The .viii. is thou shalte bere no fals wytnesse. ¶The .ix. is thou shalt not coueyte thy neyghboures goodes ne no thynge that longeth to hym that is his / ayenst his wyl. ¶The .x. thou shalt not desyre thy neyghboures wyfe / nor counseyll her in no waye to doo euyll / that sholde be harme or vylonye to her husbonde· ¶These ben the .x. commaundementes the whi­che [Page xxiiii] euery crysten man and woman is boūde to kepe. Thus was Moyses a fygure and a token of Cryst. Moyses came before and gaue the lawe / and Cryste came after and gaue his grace and mercye. For in the same maner as Moy­ses fette the people out of Egypte thrughe the reed see to the hylle of Synay / in the same wyse Cryste whan he come by his prechynge and myracles doynge / he fette the people out of derkenes of synne and of all euyll lyuynge thrughe the water of baptysme to the hylle of vertuous lyuynge. And therfore he that wyll shryue hym clene / and leue his foule lyuynge / and kepe the commaūdementes of god / that he ma­de couenaunt to kepe in his crystenynge / thenne shall he be encreaced hygher than ony hylle in erthe / y ^t is heuen. But he that wyll do thus / he must be fedde with fyue loues and two fysshes. ¶we rede this daye in holy chirche in the gos­pell how Cryste fedde fyue thousande people with fyue lo­ues and two fysshes. The fyrst loofe the fyue is contrycyon of synne. The seconde is shryfte of mouth. The thyrde is sa­tysfaccyon for theyr trespas. The fourth is not to torne a­gayne to his synne / for he that is often aferde shall do well. The fyfte is perseueraunce in good lyuynge. And the .two. fysshes ben good orysons & almesdedes / for these be norys­shed in waters / y ^t is wepynge teeres in deuocyon. These .ii. fysshes geten what they wyll.

DEre frendes / this daye called the sondaye in pas­syon weke / this daye our lorde Ihesu cryste be­gane his passyon / for this daye the Iewes had suche an enuye to hym / by cause he tolde theyr defautes & vyces meslyuynge. And soo for this cause they repreued hym. So this daye they were full assented to do hȳ to dethe / & so they were boute often before. But they were letted by some thynge / and moost for fere of the comyn people for they helde hym a prophete. But this daye [Page] they knytte theym togyder and fully accorded / that they wolde spare for no thynge / but he sholde be deed / wherfore as the gospell telleth / as Cryst preched in the Themple the Iewes rebuked hȳ spytuously and sayd (Nūc cognouimꝰ qa demoniū habes) Now knowe we that thou hast a fende with y ^e. And all was to tempte hym to haue made hym spe­ke some euyll wordes / by the whiche they myght haue put hym to some repreef. And for he tolde theym that he was goddes sone / they were redy to haue stoned hȳ to deth / but he knewe all theyr malyce (Ihesus autē abscondit se et exi­uit de tēplo) Ihesus hyd hym selfe and went out of y ^e Temple. Thus our lorde this daye began his passyon / wherfore holy chirche redeth this weke in the boke of Iheremye the prophete that fyrst prophecyed of crystes passyon / and tolde how and in what maner the Iewes sholde doo hym to deth Thenne ye shall vnderstonde well that in the same wyse y ^t the Iewes pursued Cryst to deth. In the same wyse I fere gretely leste there ben moche fals people that be crystened that pursuen cryst in heuen now. Holy saynt Austyn sayeth that they synne more greuously that pursue hym in heuen than the Iewes dyde that pursueden hym here in erthe. ¶Then yf ye wyte whiche those ben / take hede how Cryste marked theym and sayd thus (Qui ex deo est verba dei au­dit He that is of god hereth the worde of god. For he hereth not the worde of god that swereth many grete othes full falsely / these ben tho that pursuen hym in heuen / that ben gladde in theyr hertes whan they haue done a foule dede / and they grounden in foule cursyd lyuynge of synne that wyll not amende theym for prechynge nor techynge but e­uer doo foule dedes. And anone ben redy to fyght and chy [...] whith theym that telle theym theyr defautes / as it is she­wed by our lorde Ihesu Cryste. For the more harme is / the [...]ndycyons of the people is suche now a dayes that he shall haue many enemyes that wyll saye trouth. And that I may [Page xxvi] preue by ensample.

GOod frendes / as ye knowe well this sondaye is called palme sondaye. But for by cause that the seruyce of this daye is lōge. I wyl telle you shor­tely why it is called palme sondaye. As Saynt Iohan sayth / our lorde Ihesu Cryst came to Be­tanye where he sayth (Venit ihesus betaneam vbi lazarus fuit mortuꝰ quem resuscitauit) And there he reysed Lazar frome dethe to lyue that had leye foure dayes deed / & this Lazar was broder vnto Marye mawdeleyne and to Mar­tha that was an other syster. Thenne Ihesu Cryste wyste that his passyon was nyghe and toke Lazar with hym / & rydynge on an asse came towarde Iherusalem. And whan the people herde therof / the people wente agaynst hȳ (Non propter ihesū tātum. sed vt lazarum viderent quem resusci­tauit a mortuis) Not onely for Ihesu / but for to see Lazar that was rysen frome dethe to lyfe / and also for to see Cryst and do hym worshyppe (Acceperunt ramos palma (rum) et ster nebāt in via) They toke braūches of palme and other flou­res / and strawed in the waye agaynst his comynge. And some spradde theyr clothes in the waye and songe (Benedictus qui venit in nomine domini (Blessed be he that cometh in the name of oure lorde kynge of Israell / wherfore holy chirche maketh this daye solempne processyon in mynde of the processyon that was made agaynst Cryst. And also Io­ye and myrthe of our rysynge from dethe to lyfe / that had ley al this yere in dedly synne. Now I trust to god that we ben reysed vnto good lyuynge / and more ouer the aungelles of heuen make grete Ioye of your vpreysynge oute of [Page xxviii] synne. And thus we take palme and floures in the processyon as they dyde and go in processyon knelynge to the crosse in the worshyp and mynde of hym that was doone on the crosse / worshyppynge and welcomynge hym w ^t songe in to the chyrche / as the people dyde our lorde in to y ^e cyte of Ihe­rusalem. Thenne Iohan Belet asked a questyon & sayth / y ^t our lorde had the gretest worshyp rydynge on the asse that euer he had in this worlde / then why worshyp we the crosse and not the asse. To this questyon he answereth hymselfe & sayth that the worshyp of this worlde as Salomon sayd al is but vanyte & maketh a man to forgete his god and hym selfe / there is grete trybulacōn dysease & heuynes it causeth a man to thynke vpon god and crye to hym for socoure and helpe / and to knowe hym selfe. And therfore all crysten peo­ple sholde put awaye all worldly vanytees that bryngeth moche people to grete myschefe / and many to euerlastynge payne. We worshyp the crosse for is was cause of our redēpcyon & saluacyon / and to brynge vs to euerlastynge Ioye & blysse that we hope to come to. Thenne anone whan Cryst was come to the cyte of Iherusalem / he went to the temple and droue out all the byers and sellers that he founde ther in and sayd. (Domus mea domus orationis vocabi). My hous is a hous of prayers / and ye make it a denne of theues Thus our lorde gaue all crysten people ensample to leue by enge and sellynge on the holy daye. And in especyall in the chyrche. An other it is why it is called palme sondaye. For bycause that palme betokeneth vyctorye / wherfore all cry­sten people sholde bere palme in processyon / in tokenynge y ^t he hadde foughten with the fende our ennemye and hath y ^e vyctory of hym by shryft of mouthe / satysfaccyon with de­de / mekely doone his penaunce with grete contrycyon in his herte / and in these maner of wyse he ouercame his goostly ennemye the fende of helle.❀ ¶We rede in the gestes of Romayns that it was y ^e maner and guyse somtyme that yf [Page] there were ony londe that rebell agaynst themperoure. A­none themperoure wolde sende some worthy knyght with grete puyssaunce to that londe and putte theym doune and make theym subgettes to the Emperoure of Rome. And whan this knyght hadde done soo than sholde he be sette in to a chayre arayed with clothes of golde in the beste wyse / and a braunche of palme in his honde in tokenynge that he hadde the vyctory / and with grete worshyppe broughte in to Rome / but whan he came in to ony worthy Cyte / thenne there sholde stande one by hym and bete hym in the mouth with a braunche of olyue sayenge thus. Knowe thy selfe / that is for to vnderstonde. Though thou be grete now and haue the vyctory / make not to moche of thy selfe. For it may fortune an other tyme here after that thou mayst haue the worse / and torne to moche vylonye / more than now to wor­shyppe / and therfore be not now to proude of thy selfe. And thus sholde ye bete youre selfe in the mouthe of youre soule with the braunche of olyue / that is with the vertue of meke­nes. And soo holde you in loue and meke in herte / and euer­more dredynge and ferynge leste ye falle agayne in to syn­ne. And soo leue the worshyppe that ye haue now. For trust thus truly / mekenes is that vertue that moost and soonest ouercometh youre ghoostly enemye the fende / and soonest gadreth a man to vertuous lyuynge. That we may haue this vertue of mekenesse / pacyence and charyte to ouerco­me oure ghostly enemye the fende now and euer Amen.

DEre frendes ye shall vnderstonde that holy chirche vsed these thre dayes and saythe seruyce in the euen tyde / that is mekenesse / wherfore we calle it tenebre / but holy chyrche calleth it tene­bris. Thenne why this seruyce is thus done in [Page xxix] mekenesse / holy faders tellen for thre causes. ¶One is the nyght before that our lorde was taken / he went vnto y ^e mounte of Olyuete and prayed thus (Pater mi si possible est: transeat calix iste) My fader yf it be possyble that this bytter passyon may passe fro me / yf it were the faders wyl and ellys not. And for drede and fere of that bytter passyō that he felte in spyryte / he swette bothe blood and watyr. ¶And an other cause is this / that anone after mydnyghte came Iudas with fyfty knyghtes and moche other people to take Cryst And for it was derke / & they coude not well knowe him from saynt Iames he was so lyke Cryst. Therfore Iudas sayd (Quem osculatus fuero tenete eum) For sothe quod he / hym that I shal kysse / it is / and take ye hym for saynte Iames was soo lyke our sauyoure Ihesu Cryst that the moost parte of all the people called hym Crystys owne broder. And thus as ye haue herde Iudas betrayed his owne mayster / and thus was our sauyour Ihesu cryst take in mekenesse / and wich all the spyte and enmyte that the Iewes coude doo vntoo hym / and alsoo betynge oure sauyour Ihesu Cryste and alsoo spyttynge in his blyssed face ¶And alsoo the thyrde cause was whan oure sauyoure Ihesu Cryste was spredde naked vpon the holy crosse and also whan his holy hondes and his feet hanged from nyne of the clocke vntoo none. Thenne ye sholde haue seen the sonne with drawe her lyghte / and it was soo obscure and derke throughe all the worlde shewynge / and vnderston­dynge that the maker of the lyght was at that same tyme payned vnto dethe. And for thre certayne causes / the ser­uyce in the nyght is done in derkenes and the whiche seruyce maketh mencyon / how as Iudas betrayed oure sauy­oure & lorde Ihesu Cryste with the Iewes. And thenne after that the Iewes came as preuely as they coude for fere and drede of the comyn people wherfore as this daye there is no belle ronge vnto seruyce / but sowne made of woode or [Page] of tree / wherby all crysten people may haue knowlege and vnderstondynge for to come vnto this holy seruyce preuely and secretely without makynge ony maner of noyse. And more ouer and all that the people sholde speke of comynge and goynge sholde sowne of tree that is for to saye the holy crosse that oure sauyoure Ihesu Cryste was spredde vpon and of his bytter passyō and also of the wordes that our sauyoure Ihesu Cryste spake hangynge on the crosse and also how he sayd vnto his blyssed moder (Mulier ecce filius tu­us) Woman se thy sone / and thenne oure lorde commaun­ded his blyssed moder vnto saynte Iohan the Euangelyste in kepynge. And what sayd the theef that henge by hym & he sayd thus (Domyne quādo veneris in regnū tuum me­mento mei (Lorde whan thou comest into thy kyngedome haue mynde on me. And thenne oure sauyour Ihesu cryst sayd vnto hym (Hodie mecum eris in paradiso (This daye thou shalte be with me in paradyse / and how he be toke his spyryte into his faders hondes and sayd (In manus tuas domine. &c). And soo he yelded vp the ghooste. Thus co­mynge and goynge to the chirche all crysten people sholde come and leue vanyte and ydle talkynge / and speke oonely vnto the crosse / that is oure redempcyon. & an other cause is whan y ^t Iudas had betrayed cryst / & saw by his treason he sholde be deed / anone he felle in dyspayre and henge hȳ selfe on a tre / & then he dyspleased more cryst for that dede than for all the trespace that he had done to fore / for cryst is so mercyfull / that and he had asked mercy he sholde haue had mercy Also at this seruyce he sette certayne candels in the quere after y ^e vse in some place more than in some other as the vse is the whiche ben quenched one after the other. in tokenynge of crystys dyscyples how they wente a waye eche after other / but whan al these candels ben taken a way and the lyght gone yet one a bydeth styll a whyle tyll y ^e clerkes haue songe the kyryes / and these verses / the whiche betoken [Page xxx] the wymmen that made lamentacyon at Crystys sepulcre. Thenne that candell is brought agayne & another lyght there / & that betokeneth our blessyd lady. for all the fayth was lost saue oonely our lady / and of her al other were enformed and taught. Also it betokeneth Cryst hym selfe that was in his manhode deed and layde in y ^e sepulcre and the thyrde daye a rose frome dethe to lyfe a gayne and gaue lyght by loue to al that were deed and quenched by dyspayre. The strokes that the preest gyueth on the boke betoke­neth the clappes of thonder / whan Cryste brake hell yates and dyspoyled theym and fet oute Adam and Eue and all y ^t he had bought with his bytter passyon. Now haue ye herde somwhat what this seruyce betokeneth and thynke there vpon and be not vnkynde to your lorde god that suffred all this for you. ¶For vnkyndnesse is a synne that stynketh in the syght of god as saynt Ambrose sayth that there may noo man fynde a payne grete ynoughe to for punysshe vnkyndnesse / and that ye shall here by ensample.

GOod frendes this daye is called good frydaye. For al that our lorde Ihesu cryst suffred this daye tourned vs to grete Ioye / for this daye he suffred passyon vnder ponce Pylate for our sake / It is an olde sawe that a foule begynnynge ha­the a foule endynge. Now se how this Pylate began cursedly and endeth full wretchedly. For as saynt Austyn sayeth Cursed lyuynge fyrst asketh a cursed ende / after he that forgeteth hym selfe here in his lyuynge / is full lyke to forgete hymself in his last ende. This Pylate was a knyghtes sone that was called Tyrus / that he gate hym on a womā that hyght Pyle / and this womans fader hyght Ate. So whan this chylde was borne they sette his moders name and the grande fader after / and so by bothe names called hym Py­late. Thenne after whan he was thre yere of aege his moder broughte hym to the kynges courte. Than had the knyght an other sone nye lyke to Pylates aege. But for this knyghtes sone was in all rule more gentyller / more manfully / more goodly / more beloued than this Pylate / so for hate & en­uye therof this Pylate on a daye slewe this knyghtes sone / Then was the knight wonder sory / but yet he wolde not sle Pylate & sent hym to Rome to be there in hostage for a try­bute y ^t the knyght sholde paye to themperour. Than it happed y ^t the kynge of fraunce had sent his sone thyder for y ^e same cause. Thē for this cause whan Pylate sawe that he was more beloued and cherysshed / therfore this Pilate slewe hȳ Then for he was so cursed the Emperour by counceyle of y ^e Romaynes sent Pylate in to a countre that was called Pō ce where that the people of the coūtre were so cursed y ^t they slewe ony y ^t came to be theyr mayster ouer them. So whan [Page xxxiiii] Pylate came thyder / he applyed hym to theyr maners / so y ^t with wyles and subtylte he ouercame them & had the maystry and gate his name and was called Pylate of Ponce / & had grete domynacyon and power. Then the kynge of Iherusalem sent for him and made hym lyuetenaunt vnder hȳ of the londe of Iury / & for Pylate lyked well thoffyce / pryuely he sent to themperour and had his offyce confermed of hym vnwetynge to the kynge Herode that tyme beynge kȳ ge. Wherfore whan kynge Herode herde what he had done he was so wrothe that they were enmyes vnto the tyme y ^t our lorde Ihesu cryst was take / and than they became frendes agayne and fell bothe in to one assent of Crystes dethe Thenne it happened afterwarde y ^e themperour fel seke and sent for Cryste for to hele hym / for it was tolde hym that Cryst heled all them that euer wolde come to hym of al maner sekenes what so euer it had be. But then had Pylate done hym to dethe or the messenger came. Then whan the emperour vnderstode that he sente for Pylate and made hym come to hym. And as Pylate herde this he was sore aferde & toke on crystes cote / and so whan he came to Rome to the emperour / all they that were in presence made Pylate good chere all the whyle that he had on Crystes cote. And the emperoure swore before that he sholde be deed. Thenne toke they of the cote and anone as the cote was of / the Emperoure was sore wrothe with Pylate that he put hym in to a pryson tyll he hadde taken counceyl what dethe he sholde deye on. Thenne as soone as Pylate wyst and vnderstode that he sholde be deed / he toke his owne knyfe and slewe hym selfe therwith. And whan the Emperour herde therof and dyde vnderstande that he hadde slayne hym self with his knyfe / thenne anone he commaunded for to bynde a grete stone about the forsayd Pylates necke and for to caste hym in to the ryuer of Rome that is named Tyber without euer for to be sene of the people· Thenne whan he was casten therin [Page] the fendes made suche a noyse there aboute that all the cyte of Rome was sore afreyed. Thenne whan the Emperoure sawe this / he made to take hym vp ayen. And thenne was he caste in to a water that was bytwix two hye hylles. And so longe tyme after there was in the water many horryble syghtes seen aboute that cursed man. ¶Thus oure lorde Ihesu Cryste suffred passyon and dethe for all mankynde / And fyrste whan he was taken they dyde buffet hym and stryped hym naked / and bete hym with scourges (A vertice capitis vs (que) ad plantas pedum non fuit in eo sanitas. That frome the hyest place of his heed to the soole of his feet was no thynge lefte hole on hym but all rawe. And after made a crowne of thornes & sette it on his heed and bete it doune with staues of reed that it perysshed his brayne. And whan they had payned hym so / they ladde hym forth all blody (Admontē caluarie) To the mount of Caluarye to thende of de­the / yet women of the cyte whā they see hym so foule faren with and all to lugged and to drawen / for veray pyte they wepte vpon hym. Thenne sayd our lorde to them (Nolite flere super me. sed super vos & filios vestros) Ye women of Iherusalem wepe ye not for me / but vpon you and youre chyldern. For there shall dayes come / in the whiche ye shall blysse the wombes that were barayne and the pappes that neuer gaue souke. Thus oure lorde preched before the ven­geaunce that fylle after vpon Iherusalem. The whiche prophecye Iheremye the prophete spake of / that is redde in ho­ly chirche these thre dayes atte tenebras / the whiche was so horryble of many dyuerse myschyues / and in especyall of hungre / that chyldern laye deed for hungre in the stretes. Thenne was there a waman that was come of grete byr­the / that for hungre tooke her owne chylde that was deed with her pappes and slewe it and parted it in two partyes / and than she rosted halfe and the other halfe she kepte tylle on the morowe. Thenne as the people came by the stre­te [Page xxxv] they hadde sauoure of the rost and anone they came in to haue hadde parte therof. And whan they sawe the moder roste her owne chylde. and soone they were heuy and foule dysmayed / and wolde not ete therof but wente theyr waye forth ayen. Thenne tooke the moder of that chylde and ete therof / and sayd in this maner wyse. This is myn owne sone and myn owne chylde that I bare of my body / and fedde it with my pappes but I wyll rather ete it than deye for hungre / therfore I telle you this to shewe you somwhat of the vengeaunce that fylle on Iherusalem after the dethe of oure lorde Ihesu Cryst. Thenne they ladde hym to y ^e moūt of Caluarye and there they streyned hym soo on the crosse that euery bone of his body myght be knowen one from an other. And nayled hym honde and foote to the crosse and they lyfte vp the crosse and the boody togyder / and with a grete peyce they lete the crosse and the body falle doune to­gyder in to the mortesse / that all the body dasshed and his bones craked / and his Ioyntes and vaynes braste oute of blode sydes / armes / legges / feet / and hondes / so that there was no blode lefte in hym. And yet they toke a clothe why­le the blode was hote / and wonde it aboute his body tylle the blode was colde / and thenne they drewe awaye the clo­the and pulled awaye the flesshe fro the bones. This was a grete pyte. And soo whan he sholde deye / he began as Io­han belet sayth (Deus meus respice in me) And soo sayd all the verses suynge tylle he come vnto that verse (In te dn̄e speraui) And soo atte this verse (In manus tuas dn̄e com­mendo spiritum meum. redemisti me domine deus verita­tis) There he gaue vp the spyryte. This is a grete ensam­ple that oure lorde Ihesu Cryste gaue to all crysten people that euery man sholde haue in mynde these verses / and he that can theym saye / and saye theym euery daye / he shall not deye no maner myschyuous nor vengeable deth. Then after this passyon we saye orysones and knelynge at euery [Page] oryson saue at that oryson that is sayd for the Iewes / at y ^e oryson holy chyrche kneled not by cause the Iewes in scor­ne knelynge thre tymes to Cryst whan they scrourged hym Thenne thyse orysons holy chirche prayed for all maner of people / for Iewes Sarasyns cysmatyks heretyks but not for crysten people for whyle ony man or woman standeth acursyd / he is dampned before god / and dampned shall he be at his deth. but he repente hȳ & made hȳ whyle he lyueth in this presente worlde. But take hede what saynt Austyn sayth (Siscirem ꝓ certo ꝙ pater meus esset in inferno non orarem pro illo nisi vt ꝓ dyabolo) Yf I wyst for trouth that my fader were dampned in to helle. I wolde neuer praye for hym but as for the deuyll of helle / for ther is no prayer of holy chirche that helped a dampned man. Thenne after thyse orysons the crosse is brought forth / to the whiche all crysten people sholde worshyp of hym that this daye deyed on the crosse / and praye our lorde to forgiue vs our trespace as Cryst prayed to his fader of heuen to forgyue theȳ that dyde hym on the crosse.

GOod frendes ye shall knowe wel that this daye is called in many places goddes sōday ye knowe wel that it is y ^e maner in euery place of worshyp at this daye to do the fyre out of the halle and y ^e blacke wynter brondes and all thynge that is foule with fume and smoke shall be done awaye / and there [Page] the fyre was shall be gayly arayed with fayre floures / and strewed with grene rysshes all aboute shewynge a grete ensample to all crysten people. Lyke as they made clene theyr houses vnto rhe syght of the people / and in the same wyse ye sholde clense your soulys doyng a way the foule brennȳ ge synne of lecherye / and put all these a waye and cast out all thy foule dust / & strewe in your soulys floures of fayth and thus make your soulys able to receyue your lorde god at the feest of Ester (Deponentes omnen maliciam). And put a waye all malyce and sorowe / for ryght as ye wyll suffre nothynge in your house that stynketh and sauoureth e­uyll wher with ye may be deceyued. Ryght so Cryst whan he cometh into your hous of your soules and he finde there ony stynke of wrath enuy or ony other dedly synne he wyll not abyde there / but a none he goth his waye. And thenne cometh the fende in and abydeth there / thenne may that soule that is so forsaken of god and betaken vnto the fende Thus it is with those that be in wrath and enuy / or in ony other dedely synne / and wyll not forgyue to them that ha­the trespaced vnto them / for no prayer he shall no forgyuenes haue / for oure lorde sayeth thus (Dimittite et dimitte mini). Forgyue and ye shal haue forgyuenes. And therfore euery crysten man and woman sholde serche well theyr cō scyence and make them able to receyue theyr sauiour Ihe­su cryst very god and man.

[Page] FRēdes thyse thre dayes / that is to saye mōdaye tuysdaye wenesdaye ye shall fast and go in processyon man woman and seruaunte / for all we be sȳners and haue nede to praye to god for hel­pe grace & mercy. for they may not excuse them fro the processyon that may lawfully be there. Thenne he y ^t w ^tdrawe hȳ self fro y ^e cōmaundemēt of holy chirche wylfully / he synneth full greuously. Fyrst he synned in pryde / for he is vnbuxon / also he synned in slouthe that knoweth hym self in synne / and wyll not do his dylygence to come out therof / and ryght as he withdraweth hym from the people that ben gadred to serue god. Ryght so wyll god put hym from all the company of heuen and from all the prayers y ^t ben done in holy chirche / tyll he come to amendemēt. Therfore all crysten people come oonly to gyder and praye thyse thre dayes to all the sayntes in heuen / to praye to god for vs / for we haue sȳned many tymes in the yere ayenst the commaundement of god / and therfore thyse thre dayes we shall fast and praye to god for mercy and remyssyon of our synnes And put awaye all the power of the fende / and kepe vs from all myschyef perylles and drede that fallen more this tyme of the yere than ony other tyme / For in this tyme fall many grete thondres & lyght wynges. And as Lyncolnyence sayth. There were fendes that fleteren in thayer for fere of y ^e blast of thondrynge whan that Cryst come to helle yates whan he dyspoylled helle And so yet whan they here the thonder in thayer they ben soo agast therof that they fallen downe / & thenne they go not vp ayen tyll they haue do­ne rered some cursyd dedes & make tempestes in the see & drawe downe shyppes & make debate amonge the people / & make one to slee an other / & tende fyre & brenne houses / & drawe downe steeples & trees & cause wȳmē to ouerlaye theyr chyldern & make peple for to hāge themself & drowne [Page xxxix] them selfe in wanhope and dyspayre / & doo many cursed dedes. And for to put awaye all suche myscheues / and power of the fende / holy chyrche hath ordeyned that al crysten people shall faste & go on processyon these thre dayes / and pray to god & our lady & to all the sayntes of heuen of helpe and socoure. Wherfore in these processyons belles be rongen / baners be dysplayed / the crosse cometh after / and the people sueth after / for ryght as a kȳge whan he gooth to a batayle his trompettes gooth tofore / then the baners / and than co­meth the kynge / and his hoost folowynge. So in this processyon the belles be goddes trompettes / the baners cometh after / than cometh the crosse in Crystes lykenes as kynge of crysten people / and all sue hym / and with theyr good prayers chase awaye the fendes that they haue no power / and lyke a cursed tyraunt wyll be sore aferde and adred whan he hereth the trompettes of a kynge that were his ennemye & seeth his baners spleyed in the felde with his hoost comȳ ­ge towarde hym. In the same wyse y ^e fende the tyraunte of hell is aferde & dredeth hym sore whan the belles rynge / & the baners ben borne / and the crosse with all the people co­me prayenge / then he fleeth & dare not abyde and putteth awaye his power that processyon.

GOod frendes suche a daye ye shal haue an hye & a solempne fest in holy chirche that is called the ascensyon of our lorde Ihesu cryst. For that daye as the fayth and byleue techeth / how god is very god and man / and styed vp in to heuen / wherfo­re in tokenyng of this the pascall that is the chyef lyght in holy chirche that hath stande openly in the quere from ester vnto this daye / now it is remeued awaye in tokenynge that Cryste is chyef lyght in holy chirche / and so our lorde dyuerse tymes openly appyered to his dyscyples & taught theym the fayth and the byleue. And this daye he styed vp in to heuen / & there wyll abyde vntyll the daye of dome. But now ye shall here the maner of y ^e ascensyon from Ester daye tyll this daye. He was not with his dyscyples alwaye. but dy­uerse tymes appyered vnto them / & he appyred to them as they saten at theyr mete and ete w ^t them to shewe them y ^t he was very god and man in flesshe and blood as they were. For some of them weren in doubte lest he had be a spyry­te y ^t had nother flesshe ne blood. And therfore to preue the trouth he ete w ^t them in theyr syght / and badde them go in to y ^e hylle of Olyuete / and there in the syght of all his dyscyples he blessyd them and styed vp in to heuen. & left y ^e step­pes of his feet threst downe in to y ^e harde marbyll stone for a token of his ascensyon. Thenne ye shall vnderstande that y ^e hylle of Olyuete betokeneth mercy / wherfor Cryste styed vp at the hylle of Olyuete shewynge wel that he is the heed of mercy And he is euer redy to gyue mercy to all that aske [Page xl] mercy with meke herte / Thenne in his vpstyeng as we cal­le ascēsyon angelles made so moche melody y ^t no tonge may telle it so glade they were of his comynge (Ascendit veloci­ter) He styed vp swyftly. For as it were a momēt so he was from erthe in to heuen A grete clerke a phylosopher y ^t is called Rabby moyses he sayth / that it is as ferre from heuen to erthe as a holy man myght lyue a thousande yere / and eue­ry daye go a thousande myle / but he y ^t met this waye kno­weth best. And this waye shall be met of a ryghtfull and a good man ¶Thenne in his ascensyon he hadde with hym a grete multytude of soules / the whiche he fette out of helle from the fendes boundes. And he styed vp also w ^t his woundes reed fresshe & blody. And as Bede sayth for fyue causes Fyrst for to verifye y ^e fayth of his resurrecōn for he rose in very flesshe and blood that deyed on the crosse for all man­kynde / The seconde to shewe his woundes to his fader in grete helpe and socour to al mankynde. The thyrde is to shewe how ryghtful they be dampned y ^t wyll not byleue in his passyon and in his resurreccyon / The .iiii. to shewe how mercyfull he is vnto them that wyll byleue and aske mer­cy The fyfth is that he bare with hym a sygne of vyctorye for a sykernesse to all mankynde For lyke as a lorde is syker that hath a true aduocate before a Iuge to answere for hȳ so in lyke wyse to all mankynde we fynde hym our aduocat euermore redy to answere for vs at nede / that y ^e fende our ghostly enemye maketh ayenst vs. Wherfore sayth the holy scrypture / Asykerer attorneye may noo man be than god / (Vbi mater ostendit filio pectus et vbera) Wherfore the moder sheweth the sone her brestes and her pappes (Filius patri latus et vulnera (The sone sheweth to the fader his sy­des all to beten & his woūdes bledynge / how sholde ony thȳ ge be put away ordeyned ther as suche tokens of loue be shewed / he may not fare yll y ^t hath suche .ii. frēdes in heuē. Also [Page] by the styenge vp in to heuen of our lorde Ihesu cryst man hath goten a grete dygnyte. For a man to se his owne fles­he and his blood syttynge on the ryght syde of the fader of heuen in his trone / wherfore aungels consyderynge y ^e dyg­nyte of man / they wolde not suffre no man to do them worshyp as they dyde before thyncarnacyon of Cryst / but they worshyp man for god hymselfe hath take mankynde on hȳ & is now in heuen bodely. Here by a man may see how mo­che he is beholde to his god that we that were boūde before and thral to the fende of helle / and nowe we be made frere of all that. And our lorde Ihesu cryst hath gyuen to man a fredom aboue ony angels / and therfore we be bounde vn­to hym to do hym seruyce reuerence and worshyp. And there as angelles kept somtyme y ^e yates of paradyse with brennynge swerdes that no soule myght come Inne. Now by fayth our lorde Ihesu cryst to mankynde he hath cast vp y ^e yates and warneth no man to entre therin that is of sted­fast byleue. For as saynt Austyn sayth (Aperuisti credenti­bus regna celo (rum)) Thou hast opened the yates of heuen to them that byleue. Also ye shall byleue ryght as a kyng of this worlde that hath in his countree offycers of dyuerse degrees some hyer & some lower / and some more preuyer than some. So our lorde styenge vp at this tyme / the lower an­gels for grete wonder that they had in Crystys ascensyon / whan they sawe hym in flesshe and in blood styenge vp to heuen with so grete multytude of soules with hym / and al­so for the grete wondre that they had whan they sawe the fendes of the ayer flee awaye for drede and fere of his stronge comȳge / that before were wonte sparynge nothȳge to assayle y ^e soules y ^t come by theȳ / & thēne they flewe awaye for grete fere of his comȳge / Also the good angels came in all y ^e hast y ^t they myght to doo our lorde Ihesu cryste seruyce reuerence [Page xli] and worshyp. Thus for grete wonder y ^t the lower angels had of his vp styenge. They asketh the hyer angels and they sayd. (Quis est iste qui venit de eodem) What is this now that cometh out of the worlde with blody clothes as he were a kyng of Ioye. This is he that with deth suffrȳ ge / reed in his scourgynge / syke and deed in the crosse / stronge in helle / bodely in doynge / ferfull in rysynge / and thus hath ouercome all his ennemys / and now is kyng of glorye in heuen. ¶Thenne whan our lorde Ihesu cryst was styed vp in to heuen and thēne his dyscyples standynge with his moder for grete wonder of that syght. And also of the melodye that they herde in thayer they loked vp in to heuen And sodaynely two angels clothed all in whyte stode by theym and sayd thus (Viri galilei quid statis aspicientes in celū. Hic ihesus qui assumptus est a vobis) Men of Galyle / what stande ye beholdynge in to heuē. It is Ihesus that is styed vp from you / and so he shall come at the daye of dome ayen and deme all quycke and deed. And therfore all crysten people lyfte vp your hertes to our lorde Ihesu cryste that now is styed vp in to heuen / & sytteth at his faders ryght hon­de / and is redy to gyue mercy to all theȳ that wyll aske mercy w ^t a meke herte And therfore there is no maner of man y ^t may excuse hymself / nor haue no maner excusacyon / but yf that he wyll hymself / and aske mercy to his lorde god / with a meke herte and he shall haue mercy and shall be saued. For though a man be neuer so synfull and he wyll aske mercy with a meke herte he wyl gyue hym mercy (Cor contritū et humiliatū deus non despicies) A meke & a contryte her­te god shal neuer despyse. For and he wyll aske mercy and be sory for his synnes / our lorde wyll take hym to his mer­cy. Thenne for to shewe his grete goodnesse & cōpassyon y ^t our lorde hath on mankȳde I shall telle you this Ensāple. [Page] ¶We rede in the lyfe of saynt Carpe how ā man of mysse beleue torned a crysten man out of his faythe / Narracio. & forsoke his beleue and his crystendome / wherfore this holy man Car­pe was sore an angred so that he fell in grete sykenes / and whan he sholde haue prayed to god for amendement / he dyde pray to god nyght and daye that he myght se them haue a bodely vengeaunce. Then̄e it happed at mydnyght as he prayed thus / sodaynly the house that he lay in cleued in foure partes / & he loked vp and sawe one hanged so pyteously that it was pyte to se. And then he loked vp to heuen / & the­re he sawe our lorde Ihesu cryste with a grete multytude of aungelles syttynge in his trone / & he loked vp agayne / and than he sawe these two men standynge before an hote ouen quakynge and tremblynge for drede of fendes lyke adders and wormes comynge oute of the ouen to drawe these men in to the ouen with them. And soo many other fendes came in dyuers lykenes too helpe that they were in too the ouen. Than was this holy man Carpe glad to se these two men to haue that vengeaunce / & was wonder fayne therof / that he loste the syght of our lorde Ihesu cryst and his holy aun­gelles / for his herte was on these two mennes vengeaunce and was sorye that it was soo longe or they were put vnto theyr payne. But then he rose and went to hym selfe / & helped all that euer he myght. And whan they were in to the ouen then was this Carpe very gladde therof / and thenne he loked vp in to heuen / and there he sawe our lorde Ihesu cryste / and he sawe hym ryse frome his trone for grete pyte and compassyon that he had on the two men / & came dow­ne to them / and toke theym out of theyr payne. And sayd thus. Carpe extēde manus tuas contra me). Stretche for the thyn handes ayenst me. And than our lorde sayd thus / I am redy and nede were for to suffre dethe and passyon a­gayne for to redeme mankynde / rather than for to lese thē. [Page xlii] ¶By this ensample ye may se how redy that our lorde Ihesu cryst is to all that wyll aske forgyuenes / and deserue mercy / that is that euery man amende and leue his synnes / and be in full wyll and purpose to synne no more. And thus he shall come to the grace and mercy of our lorde Ihesu cryste that suffred for vs and all mankynde on good frydaye pas­syon / & this day styed vp to heuen. The whiche he wyl graū te vs and brynge vs all therto. Amen.

DEre frendes as ye knowe well on saterday next comynge is whytson euen / & ye shal fast and come to the chyrche to here your seruyce / & make you clene to receyue the holy goost / that the fa­der of heuen sendeth amonge mankynde / wherfore I coun­ceyle you and charge you yf there be ony of you that fall to ony synne / that he come and amende hym therof / & I wyll be redy to all that belongeth to me / for take this in rertayne In the same wyse as a man wyll not go to a place there as stynkynge caryon is / but yf he stoppe his nose and hye hym thens. Ryght so the holy goost fleeth frome the soule that is combred with deedly synne / and aungels wyll stoppe theyr noses / for moche more fouler stynketh deedly synne in the syght of god / than dooth ony caryon to the people / and as y ^e holy goost fleeth to hym y ^t abydeth in good lyfe & clene / and in perfyte loue & charyte / and hath pyte and compassyon of all those that ben in dysease or trybulacyon / to suche the holy goost vysyteth and cometh to. And with suche as hym lysteth to come to abyde / and comforteth and techeth them in all theyr nede. But as the seruyce of this feest is more pray­sed than ony other tyme / for at this feest holy chirche calleth to them & sayth. Veni sancte spūs). Come holy goost specyally to haue socour & grace / & to haue parte of y ^e dole y ^t he maketh [Page] [...] [Page xliii] [...] [Page] at this tyme to al crysten people that ben able to receyue his gyftes / but ye shall vnderstande that the holy goost maketh his dole in other wyse than other people / for they dele as it lyketh them / but the holy goost deleth to all crysten people y ^t is nedefull and spedefull to them that gyue & some more and some lesse one gyft and some an other / some he gyueth wysdome in holy scrypture to vnderstande holy scrypture / he gyueth grace to haue grete lust & lykynge therin / y ^t is to say / they be lusty to preche and teche vertue and good­nes / and enfourme the people to the helth of theyr soules vnto them that here it & bere it awaye. But many had leuer to here a tale of Robyn hode / or a tale of rybaudrye / wherfore goddes worde shal not be preched to suche. And some he gyueth grace soo in vnderstandynge of dyuers languages / as Englysshe / frensshe / walshe / Irysshe without ony grete trauayle in lernynge / it is a grete gyft & myracle / & a specyall grace of almyghty god that ony man can vnderstande ony suche spekynge. ¶There ben fyue lettres that maketh all y ^e wordes y ^t may be prenounced of all the languages that ben vnder heuen. And without one of these lettres / may no maner of man make ony worde / and these ben they .a.e.i.o.u. ¶And also some he gyueth grace of counceyle: for to do af­ter good counceyle. And some he enspyreth within / for they that he sheweth theym / and maketh them for to knowe tofore what wyll come after and falle. And gyueth grace to de­me the better from the worser / wherfore they do so wysely & dyscretely that all the people ben gladde to here them speke and doo after counceyle And some he gyueth grace also to do after counceyle as our lorde Ihesu cryste gaue hym selfe counceylynge a man that wyll lyue a perfyte lyfe / to leue al that he hath / and goo in to relygyon / and be there gouerned by his wardeyns counceyle / and by his owne. This coun­ceyle cometh of all myghty god. And to some he gyueth the [Page xliii] grace of suffrynge moche bodely sykenesse / grete wronges & moche dysease both in body & in soule / losse of catell lord­shyp maystershyp frendshyp & all y ^t he suffreth with a meke herte / thankynge almyghty god of his sonde y ^t cometh of y ^e grace of y ^e holy ghost Also he gyueth some grace of lernynge in dyuerse scyence. some to lerne one crafte / & some an other So by the whiche he may gete his lyuynge with trouth / soo that a man wyll put to his dylygence / & truely to labour & not to slombre & slepe slewfully & vnthryftely / but in due tyme for to labour besely / for the holy ghost hath gyuen to euery man some knowynge to gete his lyuȳge w ^t trouthe. So­me he gyueth grace of pyte & fylleth theyr hertes so full of pyte & cōpassyon on her euen crysten that ben in dysease / & aduersyte / y ^t they gyue hē of her goodes to helpe & socoure theȳ at her nede & to cōforte theȳ in all y ^t they may for Cry­stis sake: And also mercyable that they forgyue all y ^t they trespaced to them in ony wyse some he gyueth also to drede god / in so moche y ^t they ben euer aferde to dysplease almyghty god. and euer thȳke of grete vengeaūce that god wyll take for sȳne at y ^e daye of dome (Timor dn̄i expellit peccatū) The drede of god & the horryble paynes of helle putteth a­waye sȳne & thus nyght & daye some be euer aferde for to offende god / & euer be besy to do well in preuyte as in y ^e opē syght of people. He y ^t hath this gyft he hath a specyall grace of y ^e holy ghost (Hec sūt septē dona spiritussctī) Thyse be the seuen gyftes that y ^e holy ghoost departed amonge all man kynde / & gyueth to some more than some. But there may no man excuse hȳ but that y ^e holy ghoost assygneth to them some what of thyse in tyme of his crystenȳge / where y ^e bys­shop at y ^e confyrmacyō reherseth thyse wordes of y ^e sacra­ment. I wyll telle you y ^e more to y ^e sacrament of crystenȳge that is founden in the lyf of saynt Iames

GOod men and wymmen this day is called whyt sondaye. bycause the holy ghost brought wytte & wysedome in to Crystis dyscyples / and so by her prechynge after in to all crystendome. And then he may ye vnderstande that many hath wyt but no wysdome. For there ben many that haue wytte to pre­che well / but ther ben fewe y ^t haue wysedō to do well. There be many wyse prechers & techers but her lyuȳg is no maner thynge after her prechȳge. And there be many y ^e labour to haue wytte and cōnȳge / but there ben fewe trauaylleth to come to good lyuȳge. For who so hath wytte & connyng to gete good with fayr subtyll wordes be they neuer so fals he is wyse / but wytte of holynesse is not sette by / for he that [Page xliiii] can gette good falsely with knackes and mowes he is a wyse man. But he that forsaketh the wytte of this worlde is a foule / but loke what holy scrypture sayth (Dn̄s recitauit no men pauperis. quia ipsū approbauit. et nomen eius in libro vite scriptū fuit) Our lorde hath receyued the name of the poore man / for he hath proued hym in his pouerte / and wryten his name in the boke of lyf (Sed nomen diuitis tacuit. quia nō approbauit) But he lefte the ryche mā for he hath not preued hym. But though a man be neuer so ryche atte last he shall be poore. For nought he bryngeth with hym but his good dedes and his badde he that lyueth wel & techeth well for a good ensample in lyuynge is a good doctryne. ¶This grace at this daye was gyuen to Crystys discyples for they taught well and lyued wel For they gaue good Informacyon in techynge of good ensample. In lyuynge for her techynge / and her lyuynge is sprade thrugh out all the worlde. Than how they come vnto this grace ye shall here (Post ascensionem domini) After whan that our lorde Ihesu cryst was styed vp in to heuen his dyscyples were in grete heuynesse and mornynge. For they had lost her mayster y ^t they loued full well and for hym had lost all her goodes for his loue / and forsoke all her frenshyp / and serued hym full poore / in hope that they sholde be gretely holpen by hym And thus they were all heuy and gretly astonyed and sore aferde to be taken of the Iewes and caste in pryson / and after to be put to deth. This made them sore that they durst not go amonge the people for to gete them mete and dryn­ke. But yet as Cryste badde theȳ in his ascēsyon / they wente in to the cyte of Iherusalem / and there they were in a halle of stage. And there they sate togyder prayenge vnto god with hole herte / and one spyryte of helpe & socoure / and so me comforte in theyr dysease. Thenne as they were thus praycnge togyder / sodenly there was a grete clowde ma­de [Page] in the ayre lyke a blast of thonder / and euen therwith the holy goost came amonge theym. (Et apparuerunt illis di­spertite lingue tan (quam) ignis). And a lyght came doune amonge them in lykenes of tongues brennynge and not smertȳ ­ge / warmynge / and not harmȳge / lyghtnynge and not flytterynge. (Et repleti sūt omnes spiritu sancto). And fylled theym all full of goostly wytte. For as they were tofore but lewde men of syght and vnlettred and very ydeottes as of connynge / and nothȳge coude of clergye / sodaynly they were the wysest men of the worlde. And anone they spake all maner of languages vnder the sonne. And there as before theyr hertes were colde for grete drede & fere of deth. They were than so gretely comforted of the holy goost in brennȳ ge loue / that they went and preched and taught the worde of god / sparynge for noo drede / but redy to suffre dethe for crystes sake. Than at that tyme there were in Iherusalem people of all nacyons / and drewe in to the temple for grete fere of the blaste of thonder that was in the ayre / and studyed what it might be. Then came the appostles in to the temple and preched. And all maner of nacyons vnderstode thē and they vnderstode all maner of nacyons / and so they pre­ched the worde of god. Then were the people astonyed whā they herde the appostles speke all maner languages. Than sayd some they haue dronken so moche that they wote not what they do say / neyther what they meane / for they be all dronken. Then answered Peter and sayd / we ben not dronken / but this was the prophecye of Iohel the prophete / how the holy goost sholde be giuen plenteuously to the people / so that they sholde speke with all tongues / that is to preche in all the worlde the lawes of Ihesu Cryst. And then the people torned faste / & so within fewe yeres the fayth was in all the worlde. ¶Now it is to wyte why the holy ghoost appe­red more in the lykenes of tongues than in to ony other partye [Page xlv] of mannes body / and why he came to them syttynge rather than standynge. As to the fyrst this is the cause. A tongue is the best membre of a mannes body whā it is in good rule and well dysposed / but whan it is oute of rule it is the worst. (Venenū aspidum sub labiis eorum). Bytter venȳ is vnder the tongue that speketh euyll sayeth Dauyd in the psalter. And as saynt Iames sayth. A cursed tongue is fy­red with the fyre of hell / and may not be chastysed whyle y ^e fyre brenneth it / and also for tongues muste speke wordes of fyre / that is sharpe and sperkelynge to saye trouthe / and not spare in prechynge / & to repreue mysdedes / for as holy men in olde tyme ouercame and droue away y ^e fyre of lyghtnynge with holy wordes & good prayers with the brennynge loue to god. Ryght for that fyre of the holy ghoost sholde dryue away / and ouercome the fyre of helle that enuy hath and euyl lyuynge / that reygneth now in moche people / and in hertes. And for appostles and other prechers y ^t cometh after hym sholde speke brennynge wordes / that is neyther to sharpe / neyther for drede / ne for loue to saye the trouthe and to tell the people theyr defautes and to repreue the synnes that reygneth in them in many dyuers wyse / and so to do / and say the worde of god and to repreue synne / and but they wyll leue synne they shall without remedye be damp­ned in to the fyre of hell. For though thou sholdest deye spa­re not to relate the worde of god and tell the trouthe. (Itē deus est misericors penitentibꝰ peccata sua. Also god is mercyfull to theym that be sory for theyr synnes and wyll leue them. (Cū vero confessus fuerit et reliquerit ea: misericor diam consequatur) For though a man had done neuer soo moche synne / and he wyll shryue hym / and forsake his sȳne mercy shall folowe hym and he shall haue forgyuenes / & soo come to the bryght fyre of euerlastynge blysse. That is the precyous loue of god that brenneth amonge the aungelles [Page] and sayntes in the kyngdome of heuen. Also he cometh in lykenesse of tonges of fyre. For it is the kynde of fyre to make lowe that is hyghe / and to warme that is colde / to make softe that is harde and make harde y ^t is softe / And also the holy ghoost maketh hertes that ben hyghe of pryde and en­uye / he maketh theym lowe and warme in loue and chary­te And also harde hertes y ^t haue be gaderynge and holdynge of worldly goodes the holy ghoost maketh theym softe & lyberall to gyue and deale almesdedes for the loue of almy­ghty god oure lorde Ihesu cryst / and maketh theym harde also in sufferynge of harde & strate lyuynge / & in doynge of grete penaunce for theyr synnes. Thus the holy ghoost is euer redy to make salue for to hele all maner of sȳnes That othet skyll is why the holy ghost come to the apostles rather syttynge than standynge for syttynge betokeneth mekenes in herte / with rest peas and vnyte. The whiche ony maner of man muste nedes haue that wyll receyue the holy ghost For ryght as the drye wood wyll brēne clerely without ste­rynge Soo sholde euery crysten man loue other with brennynge loue and charyte / clerely without feynynge of wrath or enuye / or ony maner of malyce eche with other. And so euery man sholde be fayne of other welfare / & this maketh to haue a good tonge. But as soone as the brondes ben ca­ste a twynne by dyscensyon of malyce and enuye / anone the fyre of the holy ghoost quencheth / and so thenne ryseth vp smoke of grete wrath and enuye bytwene partye and par­tye / and also grete greuaunce and heuynesse for the soule / and causeth it to fayle grace / that it may haue no consyde­racyon to reason. Thenne anone the wycked spyrytes ben redy / and reyse vp smoke in the same mannes herte. That is to saye / grete wrath and enuye / and euyll wyll / that it may haue no maner of reste. But euer studyenge and thynkynge also / how he may auenge hym / and doo vengeaunce [Page xlvi] vnto his enuyes. And soo is a man euer troubled and besy euer in cursyd dedes and lykely for to be dampned bothe body and soule in helle to euerlastynge payne / but yf he haue some socoure and helpe of the holy ghoost. And all suche thȳ ges that may come of cursyd and wyckede tonges. Therfore the holy ghost cometh in the lykenesse of tonges of bren­nynge fyre to brenne out the malyce and enuye / and to a­noynte them with swetnesse of grace / loue & charyte. And therfore shall we praye to the holy ghost for to gyue vs grace so to tempre our tōges that we may euermore speke good and that our hertes may be fedde with mekenesse▪ that we may be able to be fedde with the holy ghost as saynt Gregory was / whan he expowned the prophecye / he toke to hym his deken saynt Peter to wryte as he expowned / and made drawe bytwene hym for saynt Peter sholde not see how he dyde in his standynge. Thenne as Gregory sat in his chayr holdynge vp his hondes & his eyen to heuen warde the holy ghost come lyke a whyte douue with foot and bylle brennȳ ge golde and sat on Gregory ryght sholder and put her bylle in Gregoryes mouth / and whan he withdrewe it / thenne he bad Peter wryte / and so contynued tyll he hadde made an ende / But he expowned the gospell soo boldely that Peter hadde grete wonder and merueyled therof and thē pryuely made an hole in the clothe that was bytwene Gregory and hym / and sawe how y ^e holy ghost fedde hym. And ano­ne the holy ghoost shewed Gregory how Peter had done. then Gregory blamed Peter / and charged hym y ^t he sholde neuer saye nothynge whyle he lyued. But whan Gregory was deed an heretyke wolde haue brenned his bokes that this holy man made / and thenne Peter withstode hym and sayd nay / & tolde al how the holy ghoost had done to hym whyle he expowned the prophecye / and so saued his bokes vnbrenned that he had made by the grace of god & gyfte of [Page] the holy ghoost. The whiche gyue vs grace to be fedde of hȳ here in our lyuynge that we may haue the blysse that neuer shall haue ende. Amen.

GOod men and wȳmen this daye is an hye and a solempne fest in holy chirche / for it is of the holy Trynyte / for as holy chirche at Wytsontyde maketh mencyon how the holy ghost came to Cry­stys dyscyples Now at this tyme is made men­cyon of all thre persones / that is for to saye (Pater filius et spiritussanctus) Fader and sone and holy ghost / thre perso­nes and one god / wherfore we be boūde to do al the reuerē ce and worshyp that we can or may to this holy Trynyte. Also ye shall vnderstande why / how / and what the cause is that this fest was ordeyned. This holy fest was worshyp­ped for the Trynyte fyrst fyndynge / for heretykes confoū ­dynge / & for the Trynyte worshypynge Fyrst it was ordeyned for the fourme of the Trynyte fyndynge / and a grete clerke Iohan bellet telleth the fourme how y ^e Trynyte was in the fyrst man Adam our forne fader that came of the erthe one persone / and Eue of Adam the seconde persone and of hem bothe cometh the thyrde persone as her childe / thus the Trynyte was founde in man / wherfore man sholde haue mynde to do worshyp to the holy Trynyte for holy chir­che ordeyned that in weddynge of a man and woman togyder so that the masse of the Trynyte is songen / & his deth one belle shall be rongen in worshyp of the Trynyte Wher­for al crysten peple ben bounde gretly to worshyp the holy. Trynyte. The seconde cause is that fest is ordeyned in con­foundynge of heretykes and lollers for to destroye theym & her fals opynyons that they hadde ayenst the holy Try­nyte / for ryght as heretykes in y ^e begȳnynge of the fayth w ^t her swete wordes & fals opynyōs were about to destroy the [Page xlvii] fayth of y ^e holy Trynyte In y ^e same wyse lolers now a dayes w ^t her fals spyce of gyle be about also to withdrawe y ^e peple frō y ^e true byleue & fayth of the holy Trynyte / & y ^e byleue & fayth of holy chirche. Popes martyrs & confessours to the deth / Ryght so now thyse lollers pursuen men of holy chir­che and ben about in all maner wayes that they can & may fynde to destroye and vndo them / so that they myght haue theyr purpose. and thus they shewe openly y ^t they ben not goddes seruauntes / for they be out of charyte / & he y ^t is out of charyte is ferre from god. But he that suffreth trybula­cyon persecucyon and dysease for y ^e loue of almyghty god & prayeth for his enemyes and mysdoers / and wyll do no vengeaūce / but put all in god almyghty And he wyll quyte thē full well in euerlastynge blysse / for our lorde sayth thꝰ (Mi­chi vindictam et ego retribuā) Put all thynge to me and I shall quyte euery man after his deseruynge / for though god suffred holy chirche to be pursued by suche mysse and prou­de heretykes at the last he ordeyned suche a remedye y ^t holy chirche is holpen and her enemyes confoūded and shamed Thus it happed on a tyme w ^t themperour of Rome y ^t hyght Attilia and he was made by heretykes as Iohan bellet tel­leth / the whiche Emperour pursued crysten peple sore and hated them and holy chyrche gretly. Wherfore he made to brenne all the bokes y ^t myght be foūde of crysten fayth. But as almyghty god wolde / there was a good holy man and y ^t was a grete clerke and that clerke was called Alpynyons. That in mayntenynge of the fayth of holy chirche / he ma­de the story of the Trynyte. & the story also of Saynt Steuen and brought it vnto the pope for to haue them songen & rede in holy chirche. But by coūseyl of y ^e grete clerke they toke the story of saynt Steuen / & lefte the story of the holy Trynyte / tyll y ^e tyme y ^t saynt Gregory was pope thēne for to preue thē & doo thē shame y ^t ben suche mysleuynge peo­ple [Page] and wolde not beleue in the trynyte / but made after her reason many heretykes / & in consyderacyon of them saynt Gregory the [...] ordeyned this feest to be halowed / & this story to be songe and redde in holy chyrche in worshyp of y ^e trynyte with all crysten people· The thyrde cause is for the hygh trynyte worshyppynge / and for al crysten men sholde knowe how and in what maner they sholde beleue in the trenyte / for as holy chyrche techeth / he that beleueth in the trynyte shall be saued / & they that doo not shall be dampned. Thenne it is full expedyent & nedefull to all crysten people to knowe how they sholde lyue / ye shall vnderstande y ^e per­fyte loue vnto god is the beleue. For he that beleueth perfytely maketh no questyons. Fides non habet meritum vbi humana ratio prebet experimentū). Fayth hath no mede ne meryte where mannes wytte gyueth experyence. Then it is good to all crysten people to make loue to be medyatour to the holy goost praynge hym to lyghten vs within our soules that we may haue grace to come too his perfyte beleue. Therfore this daye was sette nexte whytsonday hopynge that y ^e holy goost wyll be redy to all crysten people that wyl call hym / and specyally in lernynge of the fayth / but yet for mannes wytte be dull to lerne / thenne they may not se nor here / but they be brought in by grete ensāple. But those people be not moost commendable yf we may by ensample co­me the sooner to the beleue / in the fader and the sone / & the holy goost / thre persones & all one god / take hede to this ensample / of yse / snowe / & water / how that these thre ben dy­uers eche in substaunce / & yet all is but water. Ye may vn­derstande by the water of the fader / by the yse of the sone / & by the snowe of the holy goost. Water is an element that hath grete myght and strength. And as mayster Alysaūder sayth. It is aboue heuen in the maner of yse lyke as crystall and dooth worshyp to heuen / & anone it is vnder erth / & the [Page xlviii] erthe is grounded vpon water. And Dauyd sayth in y ^e psalter. It is all aboue the worlde / and in all thynge. For in harde stones and yren somtyme is swete water▪ For this water is so full of myght / that is to vnderstande the fader that is power is so moche that he gouerneth all the worlde and knoweth all this / & all thynge is at his cōmaundement. By the sone Ihesu cryste ye shall vnderstande yse that is water congyled harde & bryttle / that is Ihesu cryst very god & man that toke the substaunce and fraylte of mankynde whan he was conceyued of the holy goost in the vyrgyn Mary / and borne of her body god that suffred passyon vnder ponce Pylate / done vpon the crosse deyed / and was buryed / and the thyrde day arose from dethe to lyfe / and after on holy thursdaye styed vp in to heuen / and shall come agayne at the day of dome and deme the quicke and the deed. By the snowe ye shall vnderstande the holy goost / for ryght as snowe is but water and yse & lyght in the ayre / but how no man can tell. Soo cometh the holy ghoost frome the fader and the sone. Spiritussanctus a patre et filio nō factus nec creatꝰ nec genitus sed procedens). But how it is for no man to study / for it excedeth all mannes wytte to studye therupon / but sad­ly beleue the fader is full god almyghty / and of hym came the sone full god / and of them bothe came the holy goost ful god. This trenyte was knowen in the fullynge of Cryst as the gospell telleth. In baptismo enī xp̄i tota trinitas mani­festauit se. (silicꝪ) scilicet pater in voce. filius in carne. & spiritus sctūs in columba et totum celū apertū erat) Then our lorde Ihesu cryste was baptysed in the water of flom Iordane / and all the people nye of the countre there about were baptysed there w ^t hȳ / & as they were in theyr prayers. Et aperti sūt celi et spiritus sanctus descendit sicut columba). The holy goost came doune in the lykenes and fourme of a whyte douue / and lyghted vpon the heed of Ihesu cryste. Et vox de [Page] celo dicens. Hic est filius meus dilectus in quo michi bene cō placui). And the fader spake in heuen and sayd. Thou arte my well beloued sone that pleaseth me well / that was y ^e ho­ly trynyte that spake in his persone / and his sone was bodely there in his persone. Than Iohan baptyst sayd to y ^e peo­ple. (Ecce agnus dei). Se the lambe of god / and the holy goost was seen in his persone. (Sicut colūbā descendentē) As a whyte douue came doune / and these thre ben but one god in trynyte / wherfore it were nedefull to all crysten peo­ple to praye besely / so that we may haue grace to haue per­fyte loue to beleue in the fader / the sone / and the holy goost / thre persones & one god in trynyte

GOod frendes ye shall vnderstande that this day is an hyghe and solampne feest in holy chyrche & is the feest of (corpus christi) It is the feest of our lordes owne body / the whiche is offred to the hye fader of heuen at the awter in remyssyon of our synnes / for al crysten people that lyue here in perfyte loue & charyte / and grete socoure & helpe in releuynge them y ^t ben in paynes of purgatory / there abydynge the mercy of god. Ye shall vnderstande y ^t this feest was foūde by a pope that was called Vrban the .v. the whiche hadde grete grace and deuocyon in the holy sacrament of the awter / consyderynge the grete mede / helpe and socoure to mannes soule / and to the forderynge of lyuynge to all crysten people here in this present worlde. Therfore he dyde establysshe and ordeyned [Page] this present feest to be halowed in the next thursday after y ^e feest of the holy trynyte. For all crysten people that wyll be saued must haue sadde beleue in the holy sacrament / that is goddes owne body in fourme of breed made by the vertue of crystes wordes that the preste sayth / & by werkynge of y ^e holy goost. Thenne for this holy pope thought to drawe people to more deuocyon and better wyll to this holy sacramēt and to do the seruyce this daye / he graunteth to all that be worthy / that be they that be very contryte and confessed of theyr synnes and be in the chyrche at bothe euensonges / at matyns / and at masse / for eche an hondred dayes of pardon and for eche houre of the daye .xl. dayes of pardon / and euery daye of the vtas an hondred dayes of pardon in remyssyon of all theyr synnes / for euermore endurȳge / than ye shal vnderstande that our lorde Ihesu cryst on sherethursdaye at nyght whan he had souped / & wyst well that on the mo­rowe he sholde suffre passyon and dethe / and passe out of y ^e worlde vnto his fader of heuen / he ordeyned a perpetuel memory of his passyon to abyde for euer with all crysten peo­ple here in erthe. He toke breed and wyne / and made his owne flesshe and blode / and gaue it to his dyscyples to ete and to drynke / and sayd. Accipite et manducare hoc est corpus meum). Take ye this and ete it / for it is myn owne flesshe and blode / and this he dyde for they sholde haue mynde of hym. And so he gaue to al other prestes power to make his owne body of breed and wyne / thus euery preest hathe po­wer to make the sacrament be he good or bad / for the sacra­ment may noo man amende ne appayre / but he y ^t is a good man and an holy contemplatyf lyuer helpeth gretely them the whiche he prayeth for in saynge his masse. And he that mynystreth the offyce of the preest worthely and truely as it appertayneth to the hygh ordre of preesthode shal be glad [Page l] and Ioyfull that euer he was borne for to haue mynystred so worthely the precyous body of his sauyour and redemp­toure in fourme of breed. For our lorde Ihesu cryste of his grete goodnesse hathe gyuen to a preest a gyfte and power here in erthe the whiche he gaue neuer too the aungelles in heuen for y ^e loue that he had to man that is to make his owne body in fourme of breed. Therfore ye shall haue worship more in heuen than ony tongue can tell or herte thȳke. And he that is an euyl lyuer and knoweth hȳ selfe in deedly syn̄e and presumeth to mynyster that worthy sacrament & wyll not amende hym / he may be sure of perpetuall dampnacyō with the fendes of hell in euerlastynge payne and in detestable tourmentes as they haue well deserued for theyr vnclene lyuynge. Thenne ye shall vnderstande that our mooste benygne and mercyfull sauyour graunteth this moost worthy sacrament of his precyous body for to be vsed and my­nystred for euermore in our moder holy chyrche / for foure causes that be necessary and nedefull vnto all crysten peo­ple. ¶The fyrste is for mannes grete helpynge and ayde. ¶The seconde for our redemptoures passyon myndynge. ¶The thurde for grete loue shewynge. ¶And the fourthe for grete mede getynge ¶Nota quod propter nouem raciones prodest homini audire missam secundum augustinum. ¶Saynt Augustyn sayeth / that it prouffyteth gretely all crysten people for to here masse / and specyally for nyne cau­ses and sayth in this maner of wyse. Quia illo die qua au­dierat missam necessaria cibaria conceduntur). ¶For that daye that he hereth a masse he shall fayle noo bodely fode or sustenaunce / nor no necessary thynge that shall be belongȳ ge or appertaynynge vnto hym / nor no lette ne impedymē te shall haue in his Iourney that he hath to go or ryde whe­re so euer he trauayleth. The seconde cause is all venyall sȳ ­ne shall be forgyuen hym by the vertue of y ^e masse and ydle [Page] wordes. The thyrde is that yf a man deye it shall stande hȳ for his housell The fourth he shall not y ^t daye lese his syght / The fyfth all ydle othes that daye shal be forgyue hȳ. The .vi. that daye he shall deye no soden deth. The .vii. as longe as he hereth that masse he shal not wexe olde. The viii. all his steppes towarde and from warde the holy chyrche / his good aungell rekeneth to his saluacyon. The .ix. all y ^e why­le that he beholdeth the holy sacrament all wyckedde spyrytes flee from hym / and haue no power ouer hym be he ne­uer so grete a synner. This helpe and socoure we haue of the holy ghost and of the sacrament herein erthe / & at our last ende all crysten people wyll sende after the preest to come to hym with goddes body. and to receyue it knowynge well that he byleueth stedfastly y ^t it is the same flesshe & blood y ^t Cryste toke of our lady saynt Mary. and was borne of her body very god and man / & after suffred passyon & dethe on the crosse for all mankȳde / and layde in tombe / and rose frō deth to lyf / & now sytteth on his fades ryght honde in heuē and shall come ayen at the daye of dome and deme the quycke and the deed / euery man after his deseruynge. So with this parfyght byleue all crysten people shal be armed and made stronge to withstande the fendes that wyll come and assayle at the departynge bytwene the body and the soule / For thenne fendes comen besely to brynge hym out of the byleue / thenne shall the sacrament that a man hath recey­ued in his lyf make hym myghty and stronge that he shall sette all the fendes at nought and so ouercome theym / And other skylle that the sacrament is brought to a man to aske mercy of Cryst & remyssyon of his synne / hauynge full trust and byleue that Cryste is euer redy to forgyue al them that wyll aske mercy with a meke herte. As Dauyd sayth (Cor contritū et humiliatū deus non despicies) A contryte herte and meke our lorde shall neuer despyse / and that we may seues [Page li] the whiche were men of cursed lyuynge / and therfore they were ordeyned for to be deed / and the one asked mercy with a meke herte and sayd. Domine dum venet is in reg­num tuum memento mei). Lorde quod he whan thou co­mest in to thy kyngedome haue mynde on me. & anone at his fyrst askynge he gaue hym mercy / & more ouer he sayd thus to hym. Hodie mecum eris in paradiso). This daye thou shalt be with me in paradyse / & that other these wolde aske no mercy in no wyse for pryde that he had in his herte and therfore he was dampned in to helle. Thus our lorde Ihesu cryste shedde his blode vpon the crosse in helthe to al mankynde. So in the masse he shewith his blode in the grete socoure and helpe and saluacyon to all mankynde / and y ^e same flesshe and blode is shewed euery day in the masse / for we sholde beleue stedfastly there on / and he y ^t beleueth not thereon verely that it is so shall not be saued at the dredeful daye of dome.

Good mē and wo­men su­che a daiye shall haue saynt Andre­wes day / & ye shall faste the euen & co­me too god and to all holy chyrche / & worshyp this holy saynt and the daye for thre specyall vertues. One is for his grete holynes in his doynge The seconde for his good lyuȳ ge. The thyrde for his grete passyon suffrȳge / he was a mā of holy lyuynge / for whan he vnderstode & herde of saynt Iohan baptyst y ^t he preched in desert he left al his wordly occupacyon & went to hȳ & was his dyscyple / & so after on a day as cryst walked by y ^e way / & saynt Iohan sawe hym he sayd to his dyscyples. Ecce agnꝰ dei q ^• tollit p [...]tā mundi). [Page] Se the lambe of god that shall do awaye the synne of all y ^e worlde / & as saynt Andrewe herde that anone he left saynt Iohan baptyst and sued Cryste / and whan he herde Cryst preche it pleased hym soo well / that anone he went and fet­ched Peter his broder to here Cryst preche. Then they kest grete loue to god / and soone after as they were in the see of Galyle fysshynge Cryste came and called them / and anone they left fysshynge / shyppe / nette / and all y ^t they hadde / and sued Cryste euer after / and were with hȳ vntyll he styed vp vnto his realme of heuen.

GOod men & wymmen su­che a daye ye shall haue saynt Nycolas daye the whiche is moche praysed in holy chirche & specyaly for thre causes The fyrste for his meke lyuynge The .ii. for his heuenly techynge. The .iii. for his grete compassyon hauynge. ¶Fyrst he was ma­de lowely (Pater eius Epiphanus. mater eius Iohāna dicta est) It is sayd that his fader hyght Epypha­nus & his moder Iohanne y ^t whiche in her yougth gate saynt Nycolas. And whan he was bor­ne they made her vowes both to kepe & to lyue in chastyte & nomore came togyder / but holde them plesed of this one [Page lviii] childe that god hath sente them the whiche they made hym crysten and called hym Nycolas / y ^t is a mannes name / but he kepeth the name of y ^e childe / for he chose to kepe vertues mekenesse and symplenes & with out malyce. Also we rede whyle he laye in his cradell he fasted wenesdaye & frydaye / thyse dayes he wolde souke but ones of y ^e daye / and ther w ^t he helde hym plesed / thus he lyued all his lyf in vertues w ^t this childes name. And therfore childern done hym wor­shyp before all other saȳtes. For he was euer meke without ony malyce / so y ^t all the peple praysed hym for his meke ly­uynge here. Also he was made bysshop of the cyte of Myr­re by a voyce whiche came from heuen / for whā the bysshop was deed all the bysshops of the countre came togyder to chese an other. Thenne came voyce to one of them and bad hym ryse erly on the morow and go to the chirche dore and make hym bysshop y ^t ye fynde there / that is called Nycolas And so on the morowe he came to the chirche dore and the­re he founde Nycolas / & thenne he sayd thus to hym (Quale nomen habes tu) What is thy name / and lowtynge with his heed answered mekely and sayd. Nycolas / Then̄e sayd y ^e bysshop (Fili veni mecū) Sone came with me I haue to speke with y ^e in coūseyll & so ladde hȳ to y ^e other bysshops & sayd / lo syres here is he y ^t god hath ordeyned to be bysshop & so they made hym bysshop of Myrre by heuenly chesynge. He had also a grete compassyon of theym y ^t were in dysease & peryll. For whan his fader and his moder deyed they left hȳ wordly good ynough the whiche y ^t he spende on them y ^t were poore and nedy.

Good men & wo­mē suche a day ye shall haue y ^e concepcyon of our lady / y ^t whiche daye and feest our mo­der holy chyrche maketh mynde and mencyon of y ^e concepcyon of our blyssed lady forthre specyall cau­ses. [Page lxii] The fyrste is for her faders holynesse. The seconde for her moders goodnes. The thyrd for her mekenes She had a fader that was called Ioachym / that was soo holy a man that whan he was but fyftene yere of aege he departed all his goodes in to thre partyes. And one party he deled to wydowes and to faderles chyldren. The seconde partye he ga­ue to them that were poore and nedy. The thyrde parte he kepte too hym selfe and his housholde. And whan he was .xxxii. yere of aege / for the grete goodnes of Anne he wedded her. And whan they were wedded they were togyder .xxii yere. In the whiche tyme Anne neuer dyspleased hym w ^t no maner thynge / neyther nyght nor daye. For she was soo gentyll to hym / and they were bothe good and holy. Yet god sent them noo fruyte of theyr bodyes but were baraynes. Wherfore they made a vowe to god that yf he wolde sende them a chylde they wolde offre it vp to hym in to the temple for to serue god bothe daye and nyght. Thenne on a day as Ioachym went with his neyghboures to the temple for to do his offringes. The bysshop that hyght Ysachar rebuked hym openly before all the people and sayd. Ioachym it fal­leth not for the that is barayne and hast no fruyte to doo of frynges with other people that god hath sent fruyte in Iherusalem. Thenne was Ioachym sore dysmayed and astonyed with this rebuke. Thenne he went home wepinge and toke his shepeherde pryuely with his shepe / and went forth in to a ferre countre amonge mountaynes and hylles & pur­posed to haue be there all his lyfe / and neuermore to come home to Anne his wyfe. Thenne whan Ioachym was go­ne. Anne was ryght sorye and prayed vnto god and sayd. Lorde that I am woo and dolefull. I am barayne / and I may haue noo fruyte / and now more ouer my husbande is gone awaye frome me. And I knowe not whyder he is gone. Lorde haue mercy on me poore desolate creature. Then [Page] as she prayed thus / an angell came downe and comforted her and sayd / Anne be of good comforte for thou shalt ha­ue a childe in thy olde age ther was neuer none lyke ne ne­uer shall be. Thenne was Anne aferde of this angels wor­des and of the syght of hȳ / and laye alwaye in her prayers as she had be deed. Then went y ^e same angell to Ioachym and sayd thyse wordes / & badde Ioachym take a lambe & offre it in sacrefyce to god / & so he dyde. And whan he had­de done so from myddaye tyll euensonge tyme he lay on the grounde in his prayers / thankynge god with all his herte. Then on the morow as thangel badde he wente homewar­de to Anne his wyf with his sheep. And whan he came nye home the angel came to Anne & badde her go to the gate y ^t was called y ^e golden gate & abyde her husbonde there tyl he came. Then̄e was she gladde & toke her maydens with her & wente to the gate / and there she mette with Ioachym & sayd. Lorde I thanke the for I was a wydowe / and now I am a wyf. I was barayne / & now I shall bere a childe. I was woo & wepynge / & now I shall be in Ioye lykynge And soone after Anne cōceyued our lady / & whan she was born she was called Maria was y ^e angell badde before. Then after y ^t she was wened she was brought to the Temple / & lefte there amonge other virgynes to serue god both nyght & daye / Then̄e was she so meke amonge all other virgines in all her lyuynge y ^t all virgynes called her quene of virgy­nes. Soo she is mekest of all the sayntes that be in heuen / & moost redyest to helpe all them that calle to her in ony nede

DEre frendes such a day ye shal haue saynt Thomas daye that was Crystes appostle and ye shall fast the euen / and do hym worshypp / and specyally for thre causes. The fyrst for the preuynge of our beleue / & for grete wonders in his ways / and grete myracles in his dayes. This holy appostle preued so our fayth that he left no trouble. For whan the dysciples sayd that our lorde was rysen frome dethe to lyfe / & they had seen hym & spoke with hym. Thomas sayd he wolde not beleue it tyll he had put his hande in his syde in to the wounde that the spere had made. Thenne .viii dayes after whan all the dys­cyples were togyder and thomas with them / then̄e our lorde Ihesu cryste came bodely to them and sayd. Pax vobis Peas be w ^t you. & then our sorde sayd to Thomas of ynde Mitte manū tuam in latus meū). Put thy hande in to my syde in to the wounde that was made with the spere y ^t smo­te me to the herte. Et noli esse incredulus). And be no len­ger out of the beleue / but be stedfast in the faythe And then whan Thomas had done so / anone he sayd for grete wōder Dn̄s meꝰ & deꝰ meꝰ. My lorde & my god. I beleue y ^t y ^u art [Page] god & man. Thenne our lorde sayd to hym (Beati qui credi­derunt et nō viderunt) Blessyd be they that byleue and see not / for now thou hast seen thou byleuest. But yet the taryē ge of Thomas brought vs to sadder byleue / and to the blessynge of our lorde Ihesu cryste / Of this speketh saynt Gregory & sayth Thomas of ynde / thou hast holpen more to the fayth that woldest not byleue tyll thou hade feled his woundes / thenne dyde Mary mawdeleyne that dyde byleue at y ^e fyrste syght (Minus est enim in maria magdalena que ciciꝰ credidit (quam) thomas qui diu dubitauit) Thus Thomas he preued our fayth and our byleue / so that we nede neuer for to varye nor to be in doubte Also Thomas dyde many marueylles & grete woundres y ^t were in his dayes.

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FRendes as ye here & se all holy chyrche / maketh mynde & mencyon of y ^e grete myrth & melody of the blyssed byrth of our lorde Ihesu cryste ve­ray god & man / y ^t was this day borne of his moder Mary in socoure of all man­kynde. But in especyall for thre causes. Fyrst to gyue peas to man of good wyll and to lyght thē that were derke in syn̄e And for to drawe vs with loue to hym. Thenne as to y ^e fyrst cause he was borne to gyue men peas of good wyll. I may well preue this For whan he was borne / angels songe thus Gloria in excelsis deo). Ioye be to god in heuen / and pease in erth to mankynde of good wyll. At mydnyght our lorde was borne for by kynde all thynge was in peas and rest in shewynge that he was & is (princeps pacis) prynce of peas. and come to make peas bytwene god and man. and bytwe­ne the aungell & man / and bytwene man & man And for to be true medyatour betwene god and man / he toke nature and kynde of bothe & was bothe veray god and man / & by his medyacyon he knytte the loue of god to man / soo sadly y ^t the fader of heuē spared not hym that is his owne sone / but sent hym doune in to this worlde too bye mankynde w ^t his precyous blode through his grete mekenes to Ioye of paradyse that man hadde loste by couetyse of vnbuxsomnesse. Thus he made pease bytwene god & man / and man & man. For whan aungelles sawe theyr mayster wrothe with man for his vnbuxsomnes / for it is a synne that aungelles dooth hate gretely. Therfore they kept the gates of paradyse / and wolde lette no soule come in to paradyse tyl they sawe theyr lorde and souerayne borne of mankynde and take flesshe of the blyssed vyrgyn Mary his mooste beloued moder. And [Page lxvii] thenne anone for loue of our lorde the angels dyde mankȳ de worshyp and spake goodly to mankynde / as to the she­peherdes that kept her sheep in the countree by. They bad­de theym go to the Cyte of Bethleem / & there they sholde fynde a childe borne / and layde in a cratche and badde them do hym worshyp & so they dyden / and euer syn angels haue ben frendly to man and lowly. and haue done reuerence to mankȳde / for thyncarnacyon of our lorde Ihesu cryst Thꝰ he made peas bytwene angels and man Also he made peas bytwene man and man for ayenst the tyme y ^t our lorde wolde be born. he made so grete peas / y ^t in all the worlde there as kyngdomes and countrees were in debate and warred eche with other vnto y ^e tyme of our lordes byrth. Then ther was so grete peas that a man y ^t was called Octauyan Emperour of Rome / and he had y ^e gouernaūce of all the worlde for all the worlde was subget to Rome / & it dured .xxx. yere in so moche y ^t ther was a maundement sente out from Ro­me in to all y ^e worlde / cōmaundynge that all maner of peo­ple sholde go to the Cyte that he drewe lygnage of and laye a peny vpon his heed & offre it vp in know lechynge that he was subget to themperour of Rome Then must Ioseph our ladyes husbonde nedes go to y ^e cyte of Bethleem for to offre with other peple / but for he had no moneye to offre he toke an oxe w ^t hym to selle at the Cyte to make moneye to do his dute with. But for he durst not leue our lady bēhȳde hym / for she was nye her tyme & therfor he set her vpon an asse & tooke her with hym. And so whan they came to the cyte of Bethleem / it was so full of peple so that Ioseph and our la­dy myght haue no lodgynge / but torned in to a cabon that was made betwix two houses there as the people of y ^e coū tree sette theyr horses and theyr asses and other bestes whā they come in to the towne to the market / and there they foū de a cratche with heye / and they sette the oxe and the asse [Page] therto and so there they taryed all that nyght. And whan it was a lytell before mydnyght / our lady badde Ioseph goo in to the towne & loke for her a mydwyf. For the tyme was come that she sholde be delyuered. And soo whyle that Io­seph was in the towne for the mydwyf / our lady was dely­uered / and she lapped her sone in clothes and layde it in the cratche before the oxe and thasse / anone they knewe her lorde and fyll downe on her knees and worshypped hym / and ete no more of the heye. Thenne anone after came Ioseph with two mydwyues zebell and Salome / & zebell founde that our lady was a clene mayden & cryed and sayd / (Vir­go peperit filium) A mayde hath born a childe Thenne Salome wolde not byleue it / but anone went to our lady and boustously handled our lady (Probare vellet) And she wolde preue it / and euen ther with her hondes dryed vp Thenne came an angell to her and badde her she sholde go & tou­che y ^e childe. and so she dyde and anone she was hole. Thenne wente Ioseph and dyde his offrynge with other people / and kept our lady in the same cabon whyle she was in chil­de bedde Thus ye may vnderstāde that Cryst gyueth peas to all people that be of a good wyll and called hem his childern. And in verefyenge of this the fyrste masse that is sō ­ge y ^t daye in holy chyrche is songe soone after mydnyghte / and begynneth thus (Dominus dixit ad me. filius meus es tu ego hodie genui te) Our lorde sayth to me y ^u art my sone Our lorde called hym his sone and his childe that loued hȳ in rest and peas. and whan he departeth out of this worlde he wyll brynge hym to euer lastynge rest and peas And he that wyll not haue here no rest nor peas / shall go to euerlastynge payne / there as is neuer no rest nor peas nor neuer shal be but euerlastynge woo Thus he gyueth peas to men of good wyl He lyghtneth them that lyketh hym. Here by good men ye shall vnderstande that Cryste heled not oon­ly [Page lxviii] theym that were blynde in soule and combred with derkenesse of synful lyuynge. For as saynt Austyn sayth whan our lorde sholde be borne the worlde was full of derkenesse and specyally of synne of lechery / and of the synne ayenst kynde. In so moche that he had almoost left to haue be bor­ne of mankynde / wherfore al those that dyden synne ayenst kȳde that tyme / they deyed sodenly thrugh out all the worlde / in shewynge how horryble and abhomynable that syn­ne is in the syght of almyghty god. Thenne loked they full derke in synne that had theyr thoughtes alwaye in synne & euyll lyuynge / and hadde full grete nede for to be lyghtned. Wherfor Cryst was borne at mydnyght. And tourned the derkenesse of the nyght in to the daye lyght. and lyghtened all theym that euer were couered and combred with derkenesse of synne ¶Also the same tyme that our lorde was borne as many doctours sayen Cryst appered in a bryght sterre to the kynges of thest and badde them go to Bethleem / and worshyp a lytell childe that sholde be kyng of Iewes that was there now borne / and so they dyde / And euer the sterre shewynge before theym tyll they came thyder. Thus he lyghtened theym that before were full derke in synne / for these kynges were paynems before and bileued in mawmetry and in fals goddes / and after they byleued in Cryste and were holy lyuers. And now be at Coleyne. ¶Thus the byrth of our lorde Ihesu cryst made many a man loke full bryght that tofore were ful derke in synne. For he is full derke in his soule that euer setteth his herte / mynde / & thought in the prosperyte worshyp and welfare of this worlde / and that maketh them so inwardly blynde and soo ignoraunt that they haue no felynge of the grete and inestimable grace of ghostly syght / but ben made blynde and abused with the transytory rychesse of this wycked worlde / and for co­uetyse therof they commytte vsury / and so they gete theyr [Page] good / & haue no desyre to the rychesse of heuen / ne too se the lyght that is there. For suche thynges as mannes herte is moost on that he maketh his god. For to dystroye all suche mawmetry of synne our lorde was borne. Thenne the kyn­ge Herode pursued our lorde and wolde haue slayne hym. Thenne his moder bare hym in too Egypte / as an aungell badde Ioseph and sayd. Accipe puerum et matrē eius & fuge in egiptum). Take the chylde & his moder / and flee with them in to Egypte. And as soone as he came thyder / all the mawmettes that were in the londe fell doune to the grounde doynge to vnderstande that he was come in to the worl­de that sholde cast downe the mawmetry of all maner syn̄e and euyll lyuynge. Pryde couetyse and all maner of falshe­de that is vsed no we a dayes. And therfore take hede how that lorde that made all maner thynge of nought / & is lor­de of all lordes. Where he was borne in a poore place and in poore araye & of a poore mayden / gyuynge ensample to all crysten people to set nought by y ^e worshyp / rychesse / & vanyte of this worlde. For haue a man neuer so grete worshyp & neuer so moche rychesse / yet he leueth it here / and shall bere no more with hym but his good dedes. Thus our lorde she­wed many thynges in his byrthe / and lyghtned many one that here before were full blynde. In tokenynge herof the seconde masse this daye is sayd in the dawnynge / whan the nyght and the daye departeth / the whiche begynneth thus. Lux fulgebit hodie). That is thus moche to saye. Lyghte shall shyne this daye vpon vs / for the fader of heuen sēdeth the grace of the goostly lyght to all crysten people that bele­ue truly that our lorde was borne very god and man of his moder Mary very moder and mayden. Thus they that beleue truely in our lorde Ihesu Cryste and his moder Mary set full lytell by the vanytees of the worlde / but put al theyr hope and truste in Ihesu cryste. Thus the byrthe of our lor­de [Page lxix] Ihesu cryst lyghtned many one that before loked full yll Also he drew vs to hym with loue. For chyldren drawe too them that maketh moche of them & playe with them. Thus our lorde Ihesu cryste was borne a chylde / the fayrest that euer was borne to drawe mannes loue to hym. For whyle a chylde is yonge / and without synne he is more amyable & more louynge thenne he is at mannes aege / and is paste Innocencye with doynge. Sythen the loue is not onely for his beaute / but for the clennes of the soule / and also for the goodnes. Eche man is bounde for to drawe to hym and do hym worshyppe / as Octauyan dyde themperour of Rome that pleased so moche the people of his Empyre of Rome y ^t they wolde haue worshypped hym as for theyr god. But y ^e emperoure was wyse and wyst wel that he was but a man as an other was / and durst not take that vpon hym. But a none he sent after Sybyll the sage and asked her / whether sholde ony be borne after hym that sholde be greter than he Thenne at myddaye Sybyll loked in the sonne / and there she sawe a cercle of golde about the sonne. Et in medio circuli virgo pulcherrima cum puero). And in the myddes of the cercle a mayden and a chylde in her arme with a crow­ne of golde. And whan Sybyll had shewed this to themperoure / she sayd to hym. This chylde shall be greter than y ^u arte / or euer were or euer shall be. And therfore do hym worshyp and reuerence. Thenne anone the emperour toke encē se and dyde worshyp to hym / and charged all the people too do the same / and to call the chylde theyr god / and hym but a man as other were. Thus all crysten people may lerne to do worshyppe and seruyce to this chylde this day. And therfore the thyrde masse this daye is sayd at myddaye / in toke­nynge that crysten people sholde come & offre in the wor­shyppe of this chylde & his moder. And shewe them seruaū ­te and subgecte vnto hym / And knowelege this gloryous [Page] chylde for her lorde and her god. And eche man sholde come to hym and not for drede. And therfore the offyce of y ^e masse this daye begynneth thus. Puer natus est nobis). A chyl­de is borne to vs he sayth and not a man. For al crysten people sholde be bolde / and not aferde for to come vnto hym to haue grace / for he is full of grace / and redy to gyue mercy to them that aske it mekely with due reuerence. He is euer redy to gyue mercy and grace. In tokenȳge that same day that Cryste was borne in bedleem a well of water torned & ranne oyle all that daye shewynge that the welle of grace & mercy was borne that daye y ^t sholde gyue mercy and grace to all them that wolde come to hym and aske mercy & gra­ce and that ye shall here by ensample.

GOod men and women suche a daye ye shall haue an hye daye and an holy feest in our moder holy chyrch of the prothomartyr saynt Steuen the whiche suffred deth [Page lxx] for goddes sake after Crystes ascencyon. Thenne for to ste­re your deuocyon the more to this holy martyr. I wyll tell you somwhat that he suffred for Crystes sake / as the boke of Appostles telleth. Post ascencionem domini) After the ascencyon of our lorde that he was styed vp in to heuen the appostles laboure was all to preche and to teche the worde of god to crysten people. And for they were to fewe to serue all the people that came / there came so many to torne to the faythe. Therfore they chose vi. holy men and good lyuers for to helpe them in goddes seruyce / of the whiche saynt ste­uen was one of theym / and the fyrst / and the wysest / & was so full of grace & myght of the holy goost that he dyde many myracles and meruaylous amonge the people / but though a man be neuer so holy / yet he shall haue ennemyes / wher­fore of dyuers countrees that had enmyte to saynt Steuen and came agaynst hym and dysputed with hym for to haue ouercome hȳ with dysputacyon / & for they myght not / they brought false wytnes agaynst hym to put hym too dethe. But whan saynt Stephen sawe and knewe theyr malyce / anone he thought to cease theym by one of these .iii wayes. Other by shamynge in dysputacyon. Or by drede of reuelacyon. Or by prayer of holy oraysons. But fyrste he sayd by shamynge in dysputacyon. For whan they began to dyspu­te with hym / he was soo full of the holy goost that they had no power ne no myght for to gaynsaye hym. And so he ouer came them in all theyr maters / and preued al theyr maters false that they sayd agaynste. And therfore he sayd that he was redy to suffre dethe in the verefyenge and susteynyn­ge of all that he sayd. And so put them that were grete cler­kes and knewe the lawe and the prophecye vnto grete sha­me and velonye. But yet they wolde not beleue / but alway agaynstode hym. But he was so full of the holy ghoost that he preued that he sayd by grete reason & trouthe / yet wolde [Page] they not byleue it / for all that the holy ghost spake in hym and yet for all y ^t wolde not they byleue in theyr cōscyence y ^t they dyde amysse. And there as they sawe the comynte tourne to the fayth / for wordes and myracles that god shewed in her syght yet they ayenstode hȳ & sette goddes myracles at noughthy malyce and enmyte of her cursyd hertes / and by none other reasō of scrypture. And so they freted her hertes with in hymself / and grutched with her teeth for angre / and thought how that they myght ouercome hȳ with dy­sputacyon. And thenne they sought yf they myght haue ta­ken hym with some worde of Crystys deth / where by they myght haue made theym a cause to haue put hym to deth▪ Thenne Saynt Stephen knewe her malyce and lyft vp his eyen vnto heuen (Et vidit celos apertos) And he sawe heuen open / & our lorde Ihesu cryst syttynge on his faders ryght honde redy for to helpe hym And there with his face shone as bryght as it had be an angell of heuen / but whan they herde hȳ speke / thenne were they fayne to stoppe theyr eres as though they had herde hym speke fals sclaunderynge of god / and so anone drewe hym out of the Cyte to stone hym to deth as for a dyssclaunderer. Thenne they toke two yonge men that coude best cast stones / and toke of his clo­thes and layde them at the feet of a yonge man that hyght Saule / and after was Saynt Poule. Thenne whan saynt Stephen sawe that he myght not cesse theyr malyce by re­uelacyon shewynge / he tourned to deuoute orysons prayenge / and yet it wolde not be / and thenne they casted stones at hym and smote out his brayne / and thenne he cryed to god and sayd (Domine ihesu accipe spiritum meum) O thou lorde take my spyryte / for he wolde praye more deuoutely for his enemyes than for hymselfe / He kneled downe to the grounde and sayd (Pater ignosce illis. quia. nesciunt quid faciunt) Fader forgyue theym for they wote / not what [Page lxxi] they do / and anone he slepte in god. Now take hede what brennynge loue he had in his herte to god / that prayed mo­re deuoutely for his enemyes than for hymselfe / In this he gaf an ensample to all crysten people to be in charyte eche one with other / and to praye for his enmyes & them y ^t pur­sued hym and dyde hym dysease (Vniuersa delicta cooperit caritas) Charyte hydeth euery trespas for he that prayed for his enemyes that martyred hym with ony dysease / and suffred it pacyently he is a martyr before god. For there ben thre maner of martyrdomes. The fyrst is by passyon and wyll therto / by wyll without passyon / by passyon without wyll The fyrste is shewed by saynt Stephen y ^t is sette next the byrthe of Cryste / for he suffred passyō and had wyll ther to / Saynt Iohan the Euangelyst he had wyll but no pas­syon The Innocentes they suffred passyō and no wyll ther to but ayenst wyll. Thꝰ may a man be a martyr though he shede not his blood that is whan he suffred grete wronge of cursyd people and thanked god therof / and toke it with a good wyll & prayed for his enemyes deuoutly in clene cha­ryte Now take hede and ye shal see how thyse thre were in parfyght loue and charyte. Saynt Stephen whan he sholde deye / he kneled downe and prayed for his enmyes Saȳt Iohan whan he wente towarde his ende. He sayd often to them that ladde hȳ / children loue togyder / for charyte is y­nough for your saluacyon. The Innocentes for they were to yonge y ^t they coude not speke / yet they shewed loue by sygne / for they dyde laughe and playe with theyr hōdes whā they sawe the knyghtes come w ^t her bryght swerdes to slee them. Thenne for saynt Stephen was so gloryous a mar­tyr god shewed many fayr myracles for hym.

GOod frēdes suche a daye ye shal haue a hye feest in holy chirche y ^e fest of saȳt Iohan Euangelyst / whiche was goddes owne derlynge. Wherfore all holy chirche maketh mynde & mencyon of the specyalte y ^t our lorde gaf to hym afore ony other of his dyscyples / our lorde gaf hym grace to kepe his vir­gynyte & of kepynge of his moder & our lord shewed hȳ his preuyte / he gaf hym grace to kepe his virgynyte / y ^t is may denhode. For this stori telleth & y ^e peple haue opynyon whā Iohan sholde wedde Mary mawdeleyn Cryst called hȳ & he came & sewed hym & Iohan lefte y ^e worldes vanyte & sewed our lorde & so kepte hȳself clene mayden tyll he passed out of this worlde. In preuynge of this whan Domycyan themperour of Rome herde y ^e peple telle y ^e Iohan preched in a countree y ^t was called Asia▪ & there Iohan made to bylde many chirches & whan themperour herde that he sēte after Iohan / & made hȳ be put in a brasō tōne ful of sethȳge oyle [Page] And whan Iohan had longe soden therin / that all the peo­ple wende that he had ben all to soden and deed. Thenne y ^e emperoure bad open the tonne. And whan the tonne was open Iohan came out of the tonne / & as he was clene of all synne / so was he clene of all brennynge or harme in all par­tyes of his body. ¶An other harde tourment he had on a daye. Iohan sawe a temple of Iewes that was full of maw metrye. And thenne he prayed to god to dystroy it / & anone therwith it fell downe to the grounde all to powder. Wher­fore Aristodimus the bysshop of the temple was so wrothe that he put Iohan in pryson. Thenne sayd Iohan / yet wylt thou that I shall make the beleue in Ihesu cryste. And thē sayd Aristodimus / I wyll make venym and make two mē to drynke it afore the / and whan thou seest them deed afore the / drynke thou therof without harme / and than I wyl beleue on thy god. Thenne sayd Iohan / go & do as thou haste sayd / Thenne ordeyned the bysshop poyson / and fetched .ii. men out of pryson y ^t were dampned to drynke of the poyson and anone they were deed. Thenne sayd Iohan / yf ye gy­ue me venym to drynke. I shall call to my god. And thenne Iohan toke the poyson and blyssed it / and dranke therof & he was neuer the worse / but rather semed the better and y ^e fayrer. For as he was clene frome synne / so he was clene fro all greuaunce of the poyson. Yet sayd the bysshop he wolde not beleue vnto the tyme he se these two men areysed from deth to lyfe that were deed. And thenne Iohan kest of his owne cote and sayd. Vade et mitte hanc tunicam suꝑ corpora defunctorum). Go and lay this cote vpon the deed bo­dyes and say thus / the appostle of Ihesu cryste sente me to you / and badde that ye sholde aryse vp in goddes name / & anone they arose to lyfe agayne. Thenne the bysshop with many other were conuerted and beleued in Ihesu cryste / & Iohan crystned theym. And after the bysshop was a ful holy [Page lxxiii] man. Thus Iohan had grace to kepe hym clene bothe in body and in soule. And thus he was a martyr tofore god in withstandynge of synne. Also he was keper of the moder of god. For our lorde Ihesu sawe the grete clennes that was in Iohan before all other whan our lorde sholde deye / he dyde say to Iohan. Ecce mater tua). Se thy moder. And be toke Iohan the kepynge of his moder. And our lorde sayd to his moder. Ecce filius tuus). Se thy sone. And so beto­ke eyther to other. And whan our lorde was deed / and lay­de in his tombe. Iohan toke our lady home with hym in to his house and kepte her tyll our lorde Ihesu Cryste was ry­sen from dethe to lyfe agayne. And whā our lorde was sty­ed in to heuen he kepte our lady in the same chamber as longe as she lyued after. Thus he had grace of kepynge of goddes moder / and he had grace of knowynge of goddes pryuete. For this was fyrste whan our lorde sate at his souper on sherethursday for grete loue that Iohan had vnto our lor­de Ihesu cryste / he layde his heed to Crystes brest / & in the same wyse as a man layeth his body downe to a welle and drynketh his body full of water. Ryght soo Iohan dranke his soule full of goostly wysdome at Crystes breste / and at y ^e same tyme our lorde shewed hym all his preuyte before all other / and for he was olde and wolde not leue to preche the worde of god / the emperoure exyled Iohan hym selfe alone in to the yle of Pathmose / and there god shewed hym y ^e appocalypsis of the worlde / and of the daye of dome. And as he sawe it / he wrote it in grete Informacyon of holy chyrch But after whan the emperour was deed Iohan was called agayne to the cyte of Ephesye / for there he was bisshop / and he came thyder / & there was a wydowe that hyght Drusyana y ^t was deed & layde on a bere. Thenne Iohan sawe mo­che people wepe and make sorowe for her / and thenne sayd he. Drusyana aryse vp / and make me some mete / and ano­ne [Page] she rose and went forthe as though she hadde rysen oute of her slepe.

FRendes suche a day is called In­nocentes day / some call it chylder masse daye. For chyldren were slayne y ^e daye for crystes sake / they be called In­nocentes / y ^t is to saye without synne / for they dyde no synne / for god is euer gretely greued with synne / & in especyall with proude people agaynst theyr neyghbour doynge them wronge / these Innocentes dyde neuer synne ne cōsented to it / wherfore I may well say that they lyued here without shame / & deyed without blame / and were crystened in theyr owne blode at home / and some in theyr moders armes. Holy chyrche as this daye syngeth & redeth in the worshyp of these innocentes / for they were within two yere of aege / & therfore they were not ashamed of theyr owne shap. For they were not defouled with no maner spotte of synne / but the synne y ^t they had of the draught of kynde of our fader Adam and Eue. for Adam and Eue were in the same wyse in paradyse in the state of Innocency / for they were naked / but they were not ashamed of theyr shape / all the whyle they were with out synne / but whan they had synned they sawe theyr ow­ne shape / & were ashamed therof & couerd theyr shape with leues of a fygge tree. Ryght so whan synne begynneth to take rode in a chyld / then innocency gooth away fro hym for he knoweth good frome euyll / & euylll from good / & leueth the good and doth the euyl / then he synneth and he is no longer innocent / for then greueth he god / but these chyldren lyued not so longe to knowe the good from the euyll. But were slayne w ^tin aege of Innocēcy / wherfore they lyued theyr lyfe w ^tout shame and blame. For kynge Herode y ^e kynge of [Page] Iewes made to sle them without gylte. For whan the thre kynges came to kynge Herode and sayd to hym. Vbi est q natus est rex iudeorum) Where is he that is borne kynge of Iewes / and badde hym tell thē for they were come to wor­shyp hym ferre out of the eest. Thenne was kynge Herode foule astonyed of theyr wordes / and axed his clerkes where this chylde sholde be borne. And they sayd in Bedleem iude And thenne kynge Herode tolde them so / and badde theym goo thyder & worshyp hym / & come agayne by me that I may go and worshyp hym also. And so the kynges went thyder and worshypped Cryst / and whan they had done theyr offrynge to Cryst. Per aliam viā reuersi sunt in regionem suam). By an other way they tourned home. For the aūgell badde them do so in theyr slepe. Thenne was kynge Hero­de wonder wrothe / and anone ordeyned to sle Cryste. And whan he hadde made all redy therto. It happened so that y ^e Emperour of Rome sent after hym for to come to hym in al the hast that he myght / for two of his owne sones had accused hym to the emperoure of treason. Thenne Herode lefte all his purpose of Cryste as at that tyme and rode to Rome and had the better of his sones / and came home agayne w ^t more worshyp thā he had tofore / but yet alway he thought to sle Cryste / leest Cryst had come to mannes estate & wol­de haue put hym out of his kyngdome. Thenne sent he anone and badde theym slee all the chyldren that were in Bed­leem / & in the countree about y ^t were within two yere of ae­ge / and that were borne the same day / and so they dyde. For kynge Herode was goynge and comynge / & so taryenge .ii. yeres / and so he made to slee all that euer were within two yere of aege. And for he was so vengeable in partye it fell on hymselfe. For a chylde of his owne was slayne amonge the other the same tyme / but there came an aungell to Ioseph and & sayd to hym (Accipe puerū et matrē eius & fuge ī egiptū. [Page lxxvi] Take the chylde & his moder & fle in to Egypte & be the­re / and so he dyde. Thus Innocentes were slayne without blame / & they were not ashamed of theyr owne shape / and they were crystned at home in theyr owne blode / and not in no fonte. Therfore ye shall vnderstande that there is thre maner of crystenynges. One is in water as we be crystned in the fonte. An other is as these chyldren were crystned in theyr owne blode / and a thousande martyrs moo y ^t shedde theyr blode for Crystes sake. The thyrde crystnynge is in y ^e faythe / in the whiche all patryarkes and prophetes & other holy faders that were before the Incarnacyon of our lorde Ihesu Cryst that beleued verely in the comynge of Cryste they were Crystned in the fayth. Thus may ye se what en­myte that y ^e kynge Herode had to shed soo many chyldrens blode for Crystes sake that trespaced not to hym nor to no­ne other. There wept many a moder for theyr chylde at y ^t tyme. but god wrought full fayre for them / & that tyraunte shewed enmyte & it fell on hym selfe / for as he pared an ap­ple w ^t the same knyfe he slewe hymselfe. Thus he was glad for to shedde blode gyltles / & therfore at the laste he shed his owne blode. For he that is without mercy & euer vengeable oft tymes vengeaunce falleth on hymselfe. And he that lo­ueth to do mercy shall haue mercye / and this I may preue by an ensample.

[Page lxxvii] GOod men & wymmen suche a daye ye shall haue saynt Thomas daye y ^t was slayn for y ^e ryght of holy chirche & the lawe of this londe. This holy man Thomas was born in the cyte of London / & his fader was called Gylbert and was shyref of London Then̄e afterwarde he ordeyned hymself & went in to the holy londe. & there he was take and put in pryson / Then came a worshypfull woman to hȳ & sayd yf he wolde plyght her his trouth to wedde her / she wolde helpe hȳ and brynge hȳ out of dysease. & he dyde so. Then came Gylbert home in to Englonde / & whā this womā same her tywe she came after & met in London at y ^e chirche of Poules / thenne Gylbert made the bysshop to crysten her & afterwarde for to wedde theym togyder / and Gylbert gate saȳt Thomas on this woman So whan she was with childe / she dremed in a nyght y ^t she came to saynt Poules chirche but / whā she wolde haue gone in / she thoughte her wombe was so grete that she myght not in to the chirche by noo waye. Thenne on the morowe she went vnto her confessour & tolde hym all the dreme. Thenne sayd he dame be gladde & thanke god hyghly. For y ^u hast a childe in thy body y ^t all holy chirche shal be to lytel to receyue hym. Thenne was she gladde and thā ked god hyghly. And so soone after was this childe born & was called Thomas Thenne by space he wexed a man and so he was a man in all degree For he serued the kyng manly & serued god worthely / & deyed for the lawes of holy chir­che mekely. I may well saye he serued the kyng manly For whan he was made chaūceler of Englonde / this londe was so ful of outlondysshe men and so sore ouersette w ^t theym y ^t there myght noman go by the waye vnrobbed But in shor­te tyme after. Thomas with his wysedome and with his man hode droue them all out of this londe / so that all the people myght go faue and vnberobbed / Thomas was also [Page] manly in repayrynge of the kynges maners that were lete falle downe & destroyed. And in especyall the kȳges palays at London & at Westmynster that was all lete fallen dow­ne. But bytwene Eester and Wytsontyde Thomas made to repayre it ayen / for he hadde there so many werkmen of dyuerse craftes that a man sholde vnnethe here his felowe speke for dōnynges of strokes. He was also manly in dedes of armes for there as the kyng hadde many Castelles and townes out of his hondes and he spente moche good for to gete theym / and shedde moche blood for the getȳge of theȳ ayen at the fyrst & they were holde out of his hondes. Thenne Thomas w ^t his wyttes and wysdome gate them ayen Also whan he was in the kynges warres of Fraūce / he quyte hym so māfully / that whan y ^e kyng of Englonde had exyled Thomas / the kyng of Fraunce was his chyef helpe & socour. Also Thomas was as māfull in his araye. for he was clothed in the best and rychest clothe and furre that myght be founde. And also his aparayl his sadels brydels shone as bryght as ony syluer / He was also manfull in his housholde for his halle was euery daye in the somer season strewed w ^t grene russhes / & in wynter with clene heye for to saue the knyghtes clothes that fatte in the floure for defaute of place to sytte on For there came so many euery day to ete of his mete & drynke / for he wolde haue al maner of deȳtyes that myght be founde in this londe. In so moche that the kyng hymself many tymes vnwarned came to Thomas to mete bothe for loue that he had to Thomas / and also to see the a­raye / and also the reuell that was in Thomas housholde / for there spake so moche people worshyp to Thomas. And for more truer and also better loue that thenne was bytwe­ne the kyng and Thomas whyle it laste was neuer bytwe­ne two men. Wherfore I put this ensample. ¶It happed that it felle in colde wynter as the kȳg and Thomas came [Page lxxviii] rydynge togyder in chepe syde at London. The kyng was ware of a poore man that was well nere naked / and had no clothes and was sore a colde Thenne sayd the kyng to Thomas / it were grete almes dede to gyue to this poore mā better clothes. Syre sayd Thomas of suche ye sholde take he­de. Thenne had Thomas a clothe of gode scarlet and well furred with ryche furre. Thenne the kyng layde honde on this clothe & wolde haue pulled it from Thomas for to ha­ue gyue to this poore man / but Thomas helde it faste. And thus they wrasteled longe. In so moche that they were lyke to falle to the grounde / but at the last by fauour Thomas suffred the kyng to take his clothe of. And thenne the kyng cast it to the poore man / and badde hym renne awaye fast & selle it / and bye hym other / and yf thou besette it well thou mayst fare the better euer whyle thou lyuest. Thenne Tho­mas fayned hymself wrothe. But in his heete he was well plesed that his robe was so well besette / Thenne the people merueyled gretely fyrst what was bytwene the kyng and Thomas. But whan as they sawe what it meaned / the people were gladde and hadde grete sporte therof. ¶This I saye to shewe you exemple how well they loued togyder / thꝰ Thomas serued the kyng manfully. Also we must lerne of our lorde patrone saynt Thomas to serue god deuoutly For he serued god full deuoutely / for as soone as he was made archebysshop of Caūterbury / anone he torned his lyuynge in to better lyuynge and thought to serue the kyng of heuen as well as he had the kyng of this worlde before. And ano­ne he layde awaye scarlet and ryche furres / and all ryche a byllementes of clothe of sylke and were clothe of myddell pryce and cast awaye sylke and sendell. and wered here next his naked and bare body in suffrynge grete pouerte / and harde punysshement of his flesshe that it sholde not vsurpe his good wyll and in lyke wyse he made a breche of the sa­me [Page] / in whiche was so moche vermyn / that it was an horry­ble syght for to se / but this knewe but fewe people. And euery wednesday and fryday he made his confessour to bete hȳ with a rodde vpon his bare body as a chylde is beten in the scole. And he vsed euery daye for to wasshe thre poore men­nes fete knelynge on the grounde. And then he gaue to eche of them four pens. And also moche more penaunce he vsed in praynge & in wakynge that were to moche to tell at this tyme. Thenne whan Thomas was in the abbay of Pounteney / vpon a daye whan he had sayd masse he kneled downe before the awter in his prayers. Thenne the abbot of the same place had to speke with hym / & stode vnder a pyler and abode after Thomas / and he sawe our lorde Ihesu Cryste appere to Thomas and tolde hym how he sholde be slayne in Caunterbury in his owne chyrche for his sake / & bad him be stedfast and holde forthe as he had begon. Thenne came Thomas out of his chapell / and anone the abbot fell doune to the grounde and sayd. Syr we may blysse the tyme and the houre that euer ye were borne / and also blyssed myght she be that bare you for to haue suche vesytacyon as I haue herde you haue. Thenne sayd Thomas. I charge the that thou neuer tell it to no man whyles I am alyue / no more he dyde. But whan Thomas was deed / he tolde it openly too all the people. Thus I may well saye that Thomas serued our lorde deuoutly. He deyed also for the lawe of holy chyrch mekely / for whan he sawe the kynge begyn to make lawes to ouerset the holy chyrche and suche lawes as wolde haue dystroyed the lande. Thenne Thomas put hym selfe forth and repreued che kynge of his mysdedes. Thenne was the kynge wrothe and made a parlyament at Northampton / and for that saynt Thomas wolde not set his seale vnto the cursed lawes the whiche the kynge and his sorye counceyle hadde ordeyned and constytued in the realme. Anone they [Page lxxix] called hym a traytour to the kȳge and exyled hym out of y ^e londe Thenne Thomas wente vnto the kyng of Fraunce for socour and helpe / and full goodly and mekely he recey­ued hym and all his clerkes and founde theym almoost .vii yere all that they behoueden. Thenne grete dysease and greuaunce Thomas had of the kyng of Englonde / and al he suffred mekely And thenne by treatyse and counseyll of y ^e pope and of the kyng of Fraunce / there was made a fynyte loue day bytwene the kyng & Thomas. But whan y ^e kyng sholde haue kyssed Thomas he wolde not / For he sayd he had made his othe he wolde neuer kysse hym. But badde hȳ go home to his chirche boldely. Thenne by the counseyll of the kyng of Fraunce and byddynge of the pope Thomas came home to Caunterbury / Thenne were there four cursyd knyghtes of lyuynge that thought to haue a grete thanke of y ^e kyng & made her auowe togyder to slee Thomas & so on childernasse daye almost al the nyght they went & came to Thomas halle syr Reynold beryston syr Wyllyam tracy syr Rycharde breton / & syr Hew morley. Then̄e syr Reynolde beryston for he was best of kynde. anone sayd he to Thomas / the kyng y ^t is beyonde the see sente vs to the & badde y ^t y ^u sholde assoyle the bysshop that y ^u cursyddest. Thenne sayd Thomas / they be not acursyd by me / but by the pope / & I may not assoyle that he had cursyd. well sayd Reynold / thē ­ne we se thou wylt not doo the kynges byddynge and swo­re a grete othe by the eyen of god thou shalt be deed. Then­ne cryed the other knyghtes slee slee / and they went dow­ne to the courte and armed theym. Thenne prestes and clerkes drewe them to the chirche to Thomas and spered the dores to them. but whan Thomas herde the knyghtes ar­med and wolde come in to the chirche and myght not / he went to the dore and vnbarred it / and toke one of y ^e knygh­tes by the honde and sayd / it besemeth not to make a castel [Page] of holy chirche and toke theym by the hondes & sayd / come in my childern in goddes name. Thenne for it was derke y ^t they myght not see nor knowe Thomas they sayd / where is the traytour. Nay sayd Thomas no traytour / but arshebysshop. Thēne one sayd flee for y ^u art deed / Nay sayd Thomas I came not to flee but to abyde (Ego pro deo mori paratus sum et pro defensione iusticie & ecclie libertate) I am redy to deye for the loue of god & for the fredom and ryght of holy chirche. Thenne Reynold w ^t his swerdes poynt put of Thomas cappe & smote at his heed & cutte of his crow­ne that it henge by lyke a dysshe thenne smote y ^e other at hȳ and smote it all of. Thenne felle he downe to the groūde on his knees & elbowes and sayd God in to thy hondes I put my cause and the ryght of holy chirche & so deyed. Thenne the thyrde knyght smote / and his half stroke felle vpon his clerkes arme that helde Thomas crosse before hym & so his swerde felle downe to the grounde & brake of y ^e poynt & he sayd Gowe hens he is deed. And whan they were atte dore goynge syr Robert broke wente ayen and sette his fote to Thomas neke and thurst out the brayn vpon the pauymēt Thus for the ryght of holy chirche & the lawe of the londe Thomas toke his deth Then how this martyrdome was knowen in Ihrlm ye shall here There was an abbey of mō kes in the whiche that same daye & the same tyme y ^t Tho­mas deyed a mōke laye at his deth / then for he was a good holy man of lyuynge / his abbot badde hȳ yf it were not to goddes dysplesure whā he were deed he sholde come ayen & ces [...]e hȳ how he fared / & so whā he was deed he came ayen and tolde his abbot whan he deyed an angell brought hym before god and as he stode there / he sawe a bysshop come w ^t a grete company of angelles and other sayntes and he sto­de before god at his Iugement / and his heed dropped downe [Page lxxx] of blood of woundes that he had. Then̄e sayd our lorde to hȳ / thus it besemeth a man to come to his lordes courte & anone our lord sette a crowne on his heed & sayd thus to hȳ As moche as I haue gyue to Peter & poule / so moche Ioye I graunte the And y ^e monke sayd here by I knowe well y ^t this is the gretest bysshop in Englonde & is slayne for god­des sake. & wete well that I go to euerlastynge blysse This tolde y ^e patryarke of Ihrlm soone after that Thomas was deed / ther came in to Englonde after peple to fyght ayenst he then men.

GOod frendes suche a daye is called newe yeres daye / & is y ^e fyrste day of the begynnynge of the newe yere that is comȳ ge / and is the laste daye of the yere that is gone. And therfore this day ye shall come to god and holy chyrche to here your dyuyne seruyce forth this yere For lyke as a good seruaunt that hath a good mayster maketh his couenaūt but ones / but holdeth forthe from yere to yere / hauynge ful truste in his mayster that he wyll for his good seruyce gyue hȳ [Page lxxxi] a good rewarde in his grete nede at his laste ende. In the same wyse goddes seruauntes maketh couenaunte with hym but ones / that is at the crystenynge at fonte. And there he maketh a couenaunt to be goddes seruaunt / hauynge full trust in god that at his grete nede that is at the daye of domewyll quyte hym for his seruyce in euerlastynge blysse of heuen / and soo wyll he doo to all that be good seruauntes. Thus this day is called newyeres day. It is also called (circumsicio domini). The cyrcumcisyon of our lorde. Also this daye is called the newe yeres daye. For this day is the fyrst daye of the kalender / and the yere gooth moche by the kalē der / therfore it is called neweyeres daye. Saynt Augustyn sayth. This day and this nyght hethen people vse many false opynyons / and wytchecraftes / and false beleue the whi­che be not to tell amonge crysten people lest they torne to y ^e vse / wherfore ye that be crysten people be well ware lest ye be deceyued by ony false sorcerye as by takynge counceyle of a man afore an other in byēge or sellynge or lenyng / in y ^e whiche some haue dyuers opynyones / and yf they be well shryuen they be worthy for to haue grete penaūce for theyr mysbeleue / for that cometh of y ^e fende and not of god. This daye is called the cyrcumcysyon of oure lorde. For as holy chyrche telleth this daye he was cyrcumcysed / and bled his blode for our sake / for whan the flesshe was cut he bled fast and was full sore for he was but yonge and tender / and but viii. dayes olde / and therfore he bled the more. And ye shall wete y ^t he bled fyue tymes for vs. Quin (que) em̄ vicibꝰ sāgui­nē suum ꝓ nobis effudit). The fyrst sheddȳge was at this daye whan he was cyrcumcysed. An other was for fere of his passyon / for ryght as a chylde wepeth for fere whan he seeth y ^e rod & hath no harme / soo y ^e flesshe of our lorde swete blode for drede of a strōge passyon y ^t was comȳge. y ^e .iii. tyme was in his flagellacyon whan he was beten w ^t scourges / so [Page] that all his body ranne on reed bloode. The .iiii. tyme was whan he was nayled hāde and fete on the crosse. The fyfth tyme was whan that Longyus perysshed his herte with a spere that water and blode came out of his woundes. And thenne they toke vp the crosse with the body and lyfte it vpon hye / and sodaynly they lete the crosse fall downe in to y ^e mortayse that all the synewes / vaynes / and Ioyntes brake and blode and water came out of euery woūde / this he suf­fred for vs. Thenne syth Cryst was cyrcumcysed and shed his blode thus for vs that was without synne / and cyrcumsysyon is for synne remedy & helpe / why wolde he be cyrcū ­cysed that neuer dyde synne. Sctūs augustinꝰ dicit propt quattuor causas). Saynt Austyn sayth it was for four causes. The fyrst was for to make a seeth with the Iewes / for elles they wolde & myght haue sayd that he had not ben of theyr lawe / wherfore they wolde not receyue hym / nor con­sent to his techynge / this was to deceyue y ^e fende. For ryght as the fende deceyued Adam and Eue / and so all mankyn­de was dampned / soo it fel to Cryste to deceyue the fende / wherethrugh all mankynde myght be saued. Thenne whā the fende sawe that he was cyrcumcysed as an other chylde he wende that he had taken the penaunce in remedy of ory­gynall [...]ne / and so he knewe hym not fro an other chylde For yf [...] had knowen hym verely that he had come to haue bought mankynde / he wolde neuer haue tysed the Iewes to haue put hym to dethe. The seconde cause was that our lady was wedded to Ioseph for to deceyue the fende / for y ^e fende sholde wene that Ioseph had be his fader and not cō ­ceyued of the holy goost. The thyrde cause why he was cyr­cumcysed / y ^t was in confermynge the olde lawe in grete cō ­forte to the olde faders that were of the olde testament. For and yf he had be crystened & not cyrcūcysed it had ben a grete dyscomforte to all y ^t were before thyncarnacyon of Cryst [Page lxxxii] The .iiii. cause of his cyrcumcysyon was / for our lorde wyst well y ^t there wolde come heretykes after y ^t wolde haue sayd y ^t Cryst had a body of the erthly fantasy / & not of flesshe and blode as one of vs haue / for a body of the ayre may not ble­de. And therfore to put away all suche erroures Cryste was cyrcūcysed & bled in the cuttynge of his flesshe. The whiche flesshe was cut frome his membre / & an angell brought it after to kynge Charles for the moost precyous relyke of the worlde / & for the gretest worshyppe y ^t he coude do therto he brought it to Rome to a chyrch y ^t is called (Sctā sctō (rum). And for these foure causes Cryst was cyrcūcysed. This day also is called the vtas of the natyuyte / y ^t is y ^e .viii. day of our lor­des byrthe in grete to kenynge to all vs y ^t be goddes seruaū tes to thynke on these .viii. dayes that foloweth his byrthe. The fyrst day is to thȳke inwardly on the sede y ^t we were cō ceyued of / that is foule and abhomynable in it selfe / that a man or a woman be they neuer so fayre that & they sawe y ^e mater them wolde be ashamed in themselfe to thynke that euer they were conceyued of y ^t foule thynge. The .ii. daye is to thȳke how greuously he payneth his moder in his byrth in so moche that it is a grete myracle of god y ^t she may haue her lyfe. The .iiii. daye is to thynke how feble and how wretched he is borne / for all the beestes of kynde somwhat they can helpe themselfe / saue onely mankynde / he neyther may ne can helpe hymselfe in no degre but deye anone but yf he haue helpe and socoure of other. The .iiii. daye is to thynke in how moche peryl & drede he lyueth / therfore in euery place dethe foloweth hym and is euery daye redy to fall on hȳ what tyme ne where no man knoweth / but onely god hym selfe. Incertꝰ est locus ī quo mors te repectat). It is vncertayne there as dethe abydeth the. The .v. day is for to thyn­ke how horryble dethe is whan he cometh For in shorte space and tyme he maketh a man for too stynke soo that all the [Page] best frēdes y ^t he hathe in the erthe & hyde him there The .vi. daye is to thynke how sorowfull is the departynge of the body & the soule y ^t may not be departed tyll the hert in the body breke for drede of the syghtes that the soule shall see that for grete fere the herte breketh (O mors (quam) amara est memoria tui) O thou deth how bytter is it to thynke vpon y ^e. whā y ^u art comynge to ony man. The .vii. daye is to thynke how dredful is the dome y ^t he shall go to anone / & how streyght his Iugement shall be / Thenne he y ^t wyll thynke on thyse .viii. dayes I hope he shall be circūcysed / y ^t is he shal be cut awaye from the lust of his flesshe & of synne / and so do deꝑ­te from this worldes lykynge / & thus cometh the .viii. daye y ^t is the vtas of Cryst y ^t is the Ioye of blysse y ^t neuer shall haue ende. To the whiche god brynge vs all to Amen.

GOod frendes this daye is called the .xii. daye / but it is the .xiii. daye of Crystis byrth the whiche daye holy chirche cal­led it (Epyphania dn̄i) That is to saye / y ^e shewynge of our lorde Ihū cryst very god and man for this daye he was shewed very god & man / by thre of frynges / by his crystenȳge / & also by tornynge of y ^e water in to wyne. The .xiii. daye of his byrth by offrynge of the thre kynges. And that same daye .xxx. wynter and .xiii. dayes after his byrth he was crystned in the water of flom Iordan. [...] that same daye .xii. moneth he torned water in to wy­ [...] at the weddynge at Cana galylee. But the fest maketh mouit mynde and mencyon of the thre kynges offrēge and therfore lete vs folowen the fourme of holy chirche and ye [Page lxxxiii] shall here how it felle of her offrȳge to our lorde Ihesu cryst very god & man. Thyse thre kynges were of the lygnage y ^t prophecyed how a sterre sholde shyue of Iacob / but they were noo Iewes kynde / but they had herde by ꝓphecye of this wherfore they had grete desyre & lust to see it / and so often­tymes whā they myght came togyder vpō certayne hyghe hylles thenne they wolde dyspute amonge theȳ of this ster­re So it happed vpon Crystmasse nyght the same tyme as our lord was borne / they were togyder and were dysputynge of this sterre (Super montem) Vpon the hylle (Dūs e­nim erat natus) Our lorde was born (Et apparuit illis) And appyered to thē in the sterre as a fayre childe / and vn­der his heed a bryght crosse of golde / and sayd thus to them Go ye anone in all the hast y ^e ye may in to y ^e londe of Iury & take with you golde myrre and ensence / and offre thyse thre thynges to hym that ye shall fynde there now borne kyng of Iewes very god & man / and I shall be your gyde and lede you to the waye Thenne anone for grete hast they toke bestes that ben called dromedaryes / that ben of suche ky [...] de / they be soo swyfte y ^t they wyll renne ferder in one daye / than ony other best wyll renne or goo in thre dayes. And so they came to Iherusalem / that was the chyef cyte of all Iu­ry hopynge that they sholde here there some tydynges where that this childe was borne. But as soone as they torned in to y ^e Cyte of Ihrlm ▪ then they lost y ^e syght of y ^e sterre that ladde thē euer y ^e waye tyll y ^t they came thyder bryghter than y ^e sōne. Then whan they came to y ^e cyte of Iherusalē / they tode to kyng Herode / for he was there the same tyme and sayd to hym (Vbi est qui natus est rex iudeorum) Where is he that is borne kyng of Iewes (Vidimus enim stella [...] eius in oriente) We sawe his sterre in the East (Venimus adorare eum) We become to worshyp hym. Thenne kyng Herode was troubled and all the Cyte with hym / but more [Page] for flaterynge of hym thenne for ony loue that they hadde to hym / Thenne kyng Hetode asked his clerkis where that this childe sholde be born And they sayd / in Bethleem Iude. Thenne kyng Herode asked the kynges pryuely of the sterre / and badde them go in Bethleem & worshyp the chylde and come ayen by hym / and telle hym where he myght fynde the childe / that he myght go and worshyp hym. And thenne the thre kynges of Coleyne were passed frome kynge herode goȳge towarde Bethleem / anone y ^e sterre appye­red to theym and whan they sawe that the sterre was come ayen they were glad in theyr hertes. And as it is in many places paynted / the kyng that is it in the myddell for grete Ioye of the sterre / he loked bacwarde to his felowe behyn­de hym / and with his fynger shewed hym the sterre / and y ^t is the cause that the myddel kyng loked bacwarde. And thꝰ the sterre brought theym to Bethleem. And whan the ster­re came ouer that hous there as our lorde was in it stode stylle. And thenne the kynges lyghred downe and wente [...]n to that hous and with all the reuerence that they coude [...]elynge downe and offred eche of theym thyse thre thyn­ges (Aurum thus et myrram) Golde ensence and myrre / knowlechynge by the golde / that he was kyng of all kyn­ges. And by the ensence / that he was very god. And by the myrre / that he was very man / and sholde be deed and lay­de in graue without rottynge. For as golde is chyef of all metalles. Ensence is brente in holy chirche in the worshyp of god. Myrre is an oynement that kepeth the bodyes from rotrynge Thus whan the kynges had done theyr offrynge by techynge of the angell (Per aliam viam reuersi sunt in regionem suam) By an other waye they wente towarde theyr owne londes and left kyng Herode / and the sterre vanysshed awaye from them. Then as saynt Bernarde sa­yeth Ioseph kepte of this golde as moche as hȳ neded to his [Page lxxxiiii] trybute that he sholde paye to the Emperour / and also mo­re to kepe our lady with whyle she lay in childe bedde / and the remenaunt he deled to poore people suche as had grete nede therto. The encence he brente to put awaye the sten­che of the stable there as she laye in And with the myrre our lady anoynted her childe to kepe hym from wormes and dysease. But what befel of the kynges after I fynde no thynge in certayne. But some people haue an opynyon how that saynt Thomas of Ynde crystened theym whan he came in to that countree of ynde. And thenne as the ster­re lyghtned theym to Crystys byrth. so the holy ghost lyghtned theym in theyr soules / and taught theym the parfyght waye of the byleue. and also of parfyght and gracyous ly­uynge. In so moche that they lefte all theyr kyngdome and wente forth on pylgremage. that is to saye to Iherusalem and to many other places. And so they came forth to Myl­layne / and there they deyed all thre. And so after they were translated to Coleyne / and there they be yet. Now so haue ye herde by thyse thre kynges how our lorde Ihesu cryst was this daye shewed very god and man / wherfore lyke they offred with deuocyon. so sholde ye do your offrynges whan ye come to holy chirche / knelynge downe with all the reuerence that ye can or may not on your one knee as to a temporall lorde / but on bothe your knees and doo worshyp hym with good prayers. Thenne offre ye precyous golde / for there is no golde soo precyous as is the good deuote praer / and thenne holde vp your hondes to hym with all the reuerence that ye can / and with a deuoute herte praye to hym and shewe hym all the loue of your hertes. And thenne ye offre to hym ensence. For there is no ensence sauoureth so swete and gyueth so encensyall an odoure brennynge in the (feyre as [Page] dooth good prayers that is sayde with a brennynge loue in clene charyte. And yf thou do thus thenne thou offrest kne­lynge on thy knees / make a crosse on the erthe and kysse it / and thynke well that thou arte but erthe. Thenne must ye offre myrre. For ryght as myrre kepeth a body from rotynge / so the mynde of dethe kepeth a mannes soule from deedly synne. In this wyse do ye your offrynge / and then̄e shall ye haue as moche mede as hadde thyse thre kynges. Also he was shewed bothe god and man at his crystenynge. For he came to the water of Flome Iordane he went to the water and halowed it. For ryght as he was cyrcumcysed to conferme y ^e newe lawe / for no nede that he had therto / for he was clene without synne / but for to make the sacrament y ^t shold wasshe theym / toke crystenyng in his name fro all synnes. Thenne was Iohan baptyste redy and moche people with hym that came to the crystnynge. Thenne sayd Iohan too our lorde all quakynge & tremblynge / blyssed lorde thou art goddes lambe without synne / thou hast no nede to be cryst­ned of me / but I that am a man goten and borne in synne / hath nede to come and be crystned of the in remyssyon of al synnes. Thenne sayd our lorde Ihesu. Iohan suffre at this tyme. For thus we must fulfyll al ryghtwysnes. And Iohn̄ crystned our lorde Ihesu cryst. And as it is credyble / our lady was crystned after with other dyscyples of Cryst / all the people that were comen thyder. Then whan all were crystned / our lorde went out of the water / and as he wente oure of the brynke of the water & all the people with hym. Aperti sunt celi). Heuen opened and a grete lyght beclypped hȳ in syght of all the people. The holy goost came downe in ly­kenes of a whyte douue / and lyghte vpon oure lordes heed. And the fader of heuen spake and sayd thus in herynge of all the people. Hic est filius meus dilectꝰ in quo michi bene complacui). This is my well beloued sone the whiche plea­seth [Page lxxxv] me. This was to teche all crysten people the fayth of y ^e beleue of holy chyrche. For all crysten people be bounde too beleue stedfastly in the fader & the sone / and the holy goost. In baptismo xp̄i tota trinitas se manifestauit. (scilicꝪ) scilicet pater in voce: filius in carne. spūssanctus in colūba et totum celū apertum est). In crystes baptysme all the hole trynyte was shewed. For the fader spake in voyce whan he sayd. Hic est filius meꝰ dilectus). This is my well beloued sone / & was there bodely whan Iohan baptyst sayd. Ecce agnus dei). And the holy goost was seen. Sicut columba). As a whyte douue. These ben thre persones in one godheed / for the fa­der spake aboue / & the sone was there bodely / and the holy goost in lykenes of a douue. Ye shall beleue that these thre persones be but one god in trynyte / this beleue ye shall knowe on the water brȳke / that is in your crystnynge at y ^e fonte. Wherfore he that beleueth thus / and dooth werkes of beleue shall be saued. Qui crediderit et baptisatꝰ fuerit saluꝰ erit). He that beleueth and is baptysed shall be saued & foloweth the werkes of beleue. Qui vero nō crediderit condēp nabitur). And he that belyueth not and dooth not the wer­kes of beleue shall be dampned. The werkes of beleue ben mekenes and charyte / for without these two no man may be saued. And he that hath these two is wryten in the gene­logy of our lorde Ihesu cryst. the whiche is redde in Cryst­mas / that begynneth aboue with Abraham / and so cometh downewardes to Ioseph and to oure lady / in shewynge y ^t he that is moost mekest in herte is moost next our lorde Iesu cryst. And suche he auaūceth in euerlastynge blysse. And therfore the genelogy this nyght begynneth at Ihesu cryst and gooth vpwardes to Abraham and soo to god. Also he shewed verey god in trynyte whan he tourned water in to wyne at the weddynge. It happened so y ^t the people lacked wyne whyles they were at the meete. Thenne badde oure [Page] lorde that they sholde take .vi. stones or pottes y ^t were emp­ty & bad fyll them with water / & they dyde soo. Thenne our lorde blyssed them & badde that they sholde bere them to hȳ y ^t began the table / & lete hym begyn / & then he began / and sayd that it was the best wyne that euer he dranke. Thus our lorde shewed hymselfe bothe god and man / god y ^t he torned water in to wyne / & man that he ete and dranke w ^t thē This myracle he shewed at the weddynge / in tokenynge y ^t he blysseth all weddynges that be done after the lawe of holy chyrche. And therfore kepe your wedlocke / and be in full faythe and beleue of holy chyrche as holy chyrche techeth / & so ye shall come to endles blysse. Amen.

FRendes suche a day ye shall haue saynt Poules daye that is called conuersyon of saynt Poule / for that daye he was conuerted & tourned fro a wycked tyraunt in to goddes seruaunt / from an hye man & a proude / in to a meke man and a good man / & frome the dyscyple of y ^e deuyll in to goddes holy appostle. So for this man was torned from all wycked­nes in to grete goodnes / in grete helpe and socoure to all holy chyrche. Therfore holdeth his conuersyon / & so do we of no mo / but of hym onely / and that for thre causes. The fyrst for grete myracles in his tornynge / & for the grete Ioye in his defendynge / & for the ensample of his amendȳge. Fyrst or he was torned he was called Saule / for ryght as Saule y ^e kynge of Ierlm pursued Dauyd to sle hȳ. So dyde Saule pursue Cryste & his dyscyples to brynge them to dethe. Therfore whyle Cryst went here in erth this Saule wolde neuer come to here his techȳge. But as soone as Cryst was styed in to heuen / then anone this Saule for he was lerned [Page lxxxvi] & coude the Iewes lawe / he began to withstande & gayne­sayd Crystes dyscyples dysputynge agaynst them / & pur­sued them in all that he myght in full entent to haue dystroyed them / & all crysten faythe. Then on a daye he dysputed with saynt Steuen / & for he myght not ouercome hym / he bethought hym how he myght brynge hym to his dethe / & so he lefte hym neuer tyll he was deed. Then it is y ^e maner of the fendes chyldren whan they haue done a cursed dede for to be glad therof / proude in herte and encrease in theyr malyce / so was Saule gladde of the dethe of saynt Steuen And for he wolde haue goten hym a name of wyckednesse passynge all his felowes / he went to them y ^t had the Iewes lawes in kepynge & gate hym a lettre of warraunt to take all y ^t beleued on Cryst / & brynge them to Iherusalem to be put to dethe there. Then whan he had these letters he toke suche a enuy ther w ^tin his hert ayenst crystē people y ^t whā he herde ony man speke of them anone for grete angre he wol­de snese at the nose and frooth at the mouthe for angre: and grynte with his tethe / thretenynge & menacynge towarde them / that all crysten people were aferde of hym. Than on a daye he herde that in the cyte of Damaske was moche cristen people hyd for drede / and so he rode thederwarde. But anone our lorde Ihesu crist shewed his swetenes of his grace whan this Saule was in his hye pryde / & in wyll to haue done moost harme. Then aboute myddaye our lorde keste a grete lyght of grace aboute hym / the whiche was moche bryghter than the sonne / and the lyght sayd vnto Saule in this maner of wyse. (Saule saule quid me per sequeris). Saule saule what folowest thou me. And anone he was a­ferde / and fell downe of his hors and cryed and sayd for grete fere (Quis es tu dn̄e) Lorde what arte thou. Than said our lorde to hym. (Ego sū iesus nazarenꝰ. I am Ihesus of nazareth / for y ^t was y ^e name of his manhode. Then sau­le [Page] anone byleued in hym and sayd. Lorde what wylt thou y ^t I shall do. Thenne sawe the people about hym the lyght & herde the voys / but they sawe noo thynge / but anone wen­te to Saule and toke hym vp by the hondes. for he was blȳ de and myght not see / and so ladde hȳ to the Cyte to a good mannes hous. And there he was thre dayes and thre nygh­tes fastynge / and nother ete nor dranke / ne myght not see / but euer prayed to god for drede of that vysyon. The whi­che tyme the holy ghoost taught hym Crystis lawe Thenne the thyrde daye one of Crystys dyscyples that hyght Ana­nyas as god badde hym came to hym full sore aferde and sayd (Saule frater. dn̄s Iesus misit me ad te qui apparuit tibi in via) Saule the lorde hath sēte me to the Ihesus that appyered to the in the waye / and that thou sholdest see and be crystned And whan that Ananyas layde his honde vpon his heed / anone he saw clerely / and ther felle from his eyen lyke scales of fysshes / and whan he hadde crystened hym he called hym Poule and thenne ete and was comforted / and had his strenghte / and was there a fewe dayes with y ^e dys­cyples. Thenne wente he in to the Temple / and preched o­pēly of our lorde Ihesu cryste / preuynge clerkely y ^t he was both god and man / and none other (Stupebant enim om­nes qui audiebant et dicebant) Forsothe all they that her­de hym were astonyed & sayd / that it was a grete myracle & grace of god of his soden conuersyon. For he that was so cursyd of lyuȳge so lytell before / was so soone torned to god and man. Thus may ye here how grete a myracle that god shewed in his conuersyon. And how grete Ioye holy chir­che maketh of his defendynge / it was grete Ioye to all crysten people that was a lytell before besy to destroye crysten peple anone after as redy to encrease crysten peple And he y ^t was so besy & gladde to shed crysten mēnes blood Thenne he was as redy to shede his owne blood for them And as [Page lxxxvii] besy as he went to put them to dethe / thenne with as good a wyll he was redy to take the dethe for theym / and there as no man durst preche the worde of god for hym / after the cō ­forte that they had of hym / they spared not for lorde nor for knyght but openly preched the worde of god / & taught the faythe after in euery place. And he that to fore was so proude and so fyers / & soone after was made so meke & so lowly that he fell to the grounde to euery crysten mannes fote y ^t he trespaced to / & mekely besought theym of mercy w ^t a full pacyent herte. Wherfore saynt Austyn lykeneth hym vnto an vnycorne of kynde that bereth a horne in his browe / and with that horne he sleeth all the beestes that he fyghteth w ^t Also he is so fyers of hymselfe that there may no hunter ta­ke hym / but thus they wyll begyle hym. They wyll espye where the vnycorne haunteth & vseth to walke. And there they wyl sette a mayde. And as soone as the vnycorne seeth the mayde / anone by kynde he wyll fall downe & laye his hede in her lappe / & thenne all his myght and strength is go­ne. And thenne they come & take hym Thus he sayth / that saynt Poule was fyrst so fyers in hym selfe / that they durst not preche there as he was ne speke to hym for drede. But whan our lorde Ihesu Cryst shewed to him swetenes of his grace / and this fayre mayde that is the lawe of holy chyrch anone Poule fell downe to the grounde and was subget to all crysten people / herfore holy chyrche was gladde of his defendynge. He is set also in hye ensample of hye amendynge for our lorde is soo gracyous that all crysten people may be saued that wyll forsake his mysse beleue and be conuerted. Multo magis gaudium erit in celo super vno peccatore penitenciam agente quam super nonaginta nouem qui non in digent penitentia) There is more Ioye in heuen vpon one synner repentaunt doynge penaunce / than vpon .xcix. that dyde neuer committe synne. And therfore our moost blyssed [Page] lorde wolde that al were conuerted / wherfore in hye ensample & conforte to all synfull people he set saynt Poule to lo­ke vpon. For though a man had done neuer so moche syn̄e and he wolde forsake his synne & synne no more / thenne all the company of heuen maketh Ioye and melody of his conuercyon / as we do here in erthe of the conuercyon of saynt Poule. But there is moche people that loue more synne w ^t lust & lykynge in this worlde than they loue god. For there be many that neuer wyll leue synne / neyther for loue of god ne for the desyre of the blysse of heuen / nor for fere of the fende / nor for drede of the paynes of hell. But some saye y ^e god wyll neuer lese that he hath bought so dere with his passyon But they that say so ben not wyse. God wyll that none we­re loste / but beware thou lese not thy selfe. For all the whyle thou louest more synne than god / and haddest leuer to serue the fende than god / thou arte cause of thyn owne dampna­cyon. For whyle thou hast more wyll to serue the fende and be his chylde than goddes chylde thou lesest thy selfe / & god hath ordeyned fendes to tourmente theym in euerlastynge payne. But saynt Gregory sayeth. They that shall be dampned begynne theyr penaunce here in this worlde in party / & after theyr dethe cōtynueth for euermore. Wherfore I tell you this ensample.

GOod frendes suche a day ye shall haue Candel­mas day / that day maketh mynde and mencyon of our lady of her sone / & specyally in thre thyn­ges. Of our ladyes puryfycacyon / in Symeons metynge. And in candelles offrynge. This day is called the puryfycatyon of our lady / in englysshe it is y ^e clensynge of our lady. But for no nede that she had therto / for she was enclensed with the clensynge of the holy ghoost in conceyuynge of her sone / but there was in her no maner of fylthe. But for that day was the .xl. day from the byrthe of her sone. And was called in the Iewes lawe the day of y ^e puryfycacyon. Not onely for our lady / but for al other women wherfore we call it the puryfycacyon of our lady. The lawe of y ^e Iewes was suche y ^t whan y ^t as a woman was delyuerd of a man chylde she was holde vnclene .vii. dayes after / & [Page] than the lawe gaue her leue to goo to her husbonde but yet she was vnclene .xxxiii. dayes. But vntyll .xliiii. dayes were fulfylled she sholde holde her without y ^e chirche w ^t her offrī ge / & the offrynge in this dayes was of a riche mā a lambe / for a poore mā was a payer of turtell douues / or elles other douues & so offred our lady w ^t her sone. & if a woman be de­lyuered of a mayden chylde / she sholde double al those same dayes afore sayd / y ^t is to say the comȳge to her husbōde / & also y ^e comyng to the Temple & so this is y ^e reson therof For it is so that all grete clerkes saye y ^t it is .vii. dayes after whā a woman hath conceyued a manchild / or y ^t the same seed torne in to blood / & it is also .xxxiii dayes after or it torne to o­ny shap of man / & than god sendeth lyfe in to it. And yf it be a mayde Childe it doubleth all tho dayes bothe in tournyn­ge in to blood & also in shappe of body & this is y ^e cause Eue that was y ^e fyrste fourmed womā y ^t euer wrathed our lorde more than dyd the man Adam / Therfore she is y ^e lenger in fourmyng Thus for fresshely cōplexyon of a man & womā she is vnclene in herselfe / therfore this Puryfycacyon is ordeyned. But vnderstande well that our lady had none nede of this clensynge / for she conceyued not with cōplexyon of man but onely of the holy goost / so y ^t she was clene of all maner of fylth touchynge cōsente of man. But yet she wente to the temple as other women dyde specyally for foure cau­ses. The fyrst was to fulfyll scrypture y ^t sayth thus (Quāto maior es tāto humilia te) The hygher y ^t thou arte in degree the meker thou sholdest make y ^e Thus dyde our lady / for she wyst well y ^t she was moder to goddes sone of heuen / & had soo grete worshyp passynge all other women / yet she made her as the poorest companye. The seconde cause was / as she fulfylled y ^e lawe of circūcisyō of her sone / in y ^e same wyse she fulfylled the purificacyō & in offrynge of her sone in the temple doynge for hym as other poore womē dyde for theyr childerne. [Page] The thyrde cause to stoppe y ^e Iewes mouthes / leste they hadde sayd y ^t she had not done y ^e lawe / & so caste a gre­te sclaunder ayenst her in tyme comynge. The fourth cause was to gyue ensample to all other women that they sholde come to the chirche after y ^e byrth of her childerne / & thanke god y ^t he hadde saued them from deth in her trauayllynge. For in that tyme a womā is in grete peryll of deth / for the­re is no sykenes in y ^e worlde that gooth sonye deth / for thyse causes holy chirche maketh mȳde of our ladyes puryfyca­cyon It maketh mynde also of y ^e comynge of Symeon and Anne. Simeon ille senex diu vixerat etas cōparatur anne) This Symeon was a passȳge olde mā. But he had prayed to god besely al his lyf y ^t he sholde neuer dye tylle he had sene Cryst bodely in this worlde / and so he dyde. And this Anne prayed the same / Also ye chall vnderstande that this Anne was not our ladyes / moder / but an other Anne that had husbondes seuen yeres / and whan her husbonde was deed she wolde not be wedded no more / but lyued tyll she was .lxxx. yere olde and serued god in the Temple nyght & daye and prayed that she myght see god or she deyed / and our lorde graunted her. Thenne whan our lady came in to the Temple with her sone / the holy ghost warned Symeon and Anne / and anone they with moche Ioye went ayenst hym and brought hym in to the Temple (Et simeon acci­pit eum in vlnas suas) And Symeon toke hym in his ar­mes with all the reuerence that he coude and myght and sayd vnto hym in this maner of wyse that foloweth (Nunc dimittis seruum tuum domine secundum verbum tuum in pace) O thou lorde now suffre thy seruaunt after thy worde in peas. And so with all the worshyp and reuerence that he coude he loued and thanked hym that he wolde lete hym lyue so longe to see hym bodely with his eyen / where in mynde of this whan a woman cometh to the chirche of a [Page] childe / she abydeth at the chirche dore tyll the prest come and caste holy water on her / and taketh her in by the honde in to the chirche / gyuynge her leue after to come to the chirche / and to go to her husbōde. For and they haue comened togyder before / they must shryue theym both therof and take her penaunce. Also holy chirche maketh mynde of can­delles offrynge. And as ye see it is a comyn vse for all cry­sten people that be of conuenient age to come that daye to holy chirche and bere a candell brennynge in procession. As lyke they wente bodly with oure lady. But now ye shal here how this worshypfull feest was fyrste founde. Somtyme whan the Romayns by grette myght and royall power conquered all the worlde for they had grete domynacyon / they were so proude that they forgate her god and made hem dyuerse goddes after her owne luste. And so amonge all they had a god that they called Mars / that had be tofore a notable knyght in batayll. And soo they prayed to hym for hel­pe / & for they wolde spede y ^e better of this knyght / y ^e people prayed and dyde grete worshyp to his moder that was called Februa / after the whiche woman moche people haue opynyon that this moneth that is called. Februarii. Wherfore the seconde daye of this moneth is Candelmasse daye the Romayns this nyght wolde goo about the Cyte of Ro­me with torches and candels brenynge in worshyp of this woman Februa / for hope to haue the more helpe and socour of her sone Mars Thenne was there a pope that was cal­led Sergius and whan he sawe crysten people drawe to this fals mawmettry and ventrue byleue. He thought to vndo this foule vse and custome and tourne it in to goddes worshyp and our ladyes. And gaf commaundement / that all crysten people sholde come to chirche and offre vp a candell brennynge in the worshyp that they dyde to this wo­man Februa / and do worshypp to our lady and to her sone [Page lxxxx] our lorde Ihesu cryste. So that now this fest is solempny galowed thorugh all crystendome. And euery crysten man and woman of couenable age to come to chirche and offre vp her candels as though they were bodely with our lady / hopynge for this reuerence and worshypp that they do to our lady to haue a grete rewarde in heuen / and of her sone our lorde Ihesu cryste / and so they may be syker and it be done in clene lyf and with good deuocyon. A candell is made of weke and wexe. So was Crystys soule hydde within the manhode. Also the fyre betokeneth the godhede / Also it betokeneth our ladyes moderhode and maydenhede / lyght with the fyre of loue. Also it betokneth euery crysten man and woman that doth good dedes with good entente and parfyght loue and charyte to god and to all crysten people wherfore yf there be ony of you that his candell of charyte be quenched / goo anone and be accorded with his neygh­bours and lyght his candell / and then offre it vp for that is goddes wyl And yf ye doo not thus ye shal lese all youre mede and al your meryte in heuen.

[Page] GOod frēdes suche a daye ye shall haue saȳt Mathyes daye y ^t is goddes Appostle / whiche hathe none euen in certayne. But as clerkes saye all crysten people owe to faste y ^e euen thoughe it be not set vygyll in y ^e kalender. ye shall vnderstan­de whan our lorde was in erthe / he chose .xii. apostles for to here & to se that he dyde here in erthe For y ^e Iewes were soo harde to hym & ayenst hȳ that they wolde byleue nothȳge y ^t he dyd. And also for they sholde bere wytnes after his Ascē syon of that he dyde in erth for the Iewes wold byleue no maner thynge but that myght be preued by witnesse. Than was Iudas scariot one of the .xii. y ^e cryste had chosen to him Iudas had a lytell tofore slayne his owne fader / & laye by his moder & thā came to cryst to be his discyple / but he was euer wonte tofore to stele and coude not leue it and he was wery anone of crystis holy lyuynge. And for grete couetyse of moneye he solde his lorde vnto the Iewes for .xxx. pens and whan he had so done and sawe that cryste was take & demed to dethe. Anone he fell into dyspayre & wente & hen­ge hymselfe with a rope / For the throte y ^t spake y ^e worde of treason & gyle / the same throte was strangeled for he that dyde soo foule by his lordes lyf wolde haue sayde many an euyll worde after his lordes deth by hym that dyde so foule by his lyfe. And for the fende might not drawe out his sou­le by his mouthe for he hadde late kyssed the mouth of cryst therfore y ^e fende brake his wombe & shedde out his guttes & thā they toke his soule & bare it to helle. But our lorde is so ryghtfull & gracyous y ^t he wyll euery good dede rewarde & euery synne punysshe And y ^t ye shall here by this ensample.

WOrshypfull frendes suche a daye ye shal haue an hye and solempne feest in holy chyrch the annuncyacyon of our la­dy / and that hath auowed or Ioyned in penaūce must fast the euyn / ye shall vnderstonde that it is called y ^e annū cyacyon for this cause / for the fader of he­uen sent his aungell gabryell. (Missus est angelus gabriell a deo in ciuitate cui nomen nazareth). In to the cyte that was called Nazareth to our lady that was newe wedded by y ^e byddynge of god & reuelacyon of the holy goost to a man called Ioseph / & she was in her chambre in her prayers / y ^e aungell Gabryell came to her & sayd / oure lorde is with y ^e. Than was she gretely astonyed of this gre­tynge. [Page] For there was in that countre a man that coude moche wytchecraft / & so with helpe of fendes he made hymself lyke an aungell & came to dyuers maydens & sayd he was sent frome god to them on his message / & so oft tymes laye with them & dyde them grete velony. Then whan our lady herde tell of that man she was adradde lest it had be he. For she had spoke with none aungell before / nor there were noo suche wordes ne suche gretynge made neuer none to her before. Thenne Gabryell the aungell conforted her and sayd. Ne time as maria īuenisti graciā apud dn̄m). Drede not Mary / forsothe thou hast founde grace at our lorde. For a­monge all women our lorde hath chosen the for to be the moder of his sone. And hym thou shalte conceyue by fayth and by loue of the holy goost without ony deed of man that shall shadowe the & quenche all flesshely lust & lyght the lyght of goostly loue that y ^u shall conceyue the sone of the hygh god. Thenne anone our lady herde these wordes / & anone there came a spyrytuell swetnes & Ioye in her hert that anone or ony erthely man coude tell it / & so with all the reuerence of mekenes that she coude she answered thus agayne & sayd. Ecce ancilla dn̄i fiat michi scdm verbū tuū). Lo here god­des owne mayde redy to do goddes wyll / prayenge it may be to me ryght as thou sayst. Thus that blyssed body cōcey­ued our lorde Ihesu cryst in euerlastynge Ioye to al y ^e worlde. Thus I may lyken our lady to a precyous stone called onyx / & it is as clere as ony crystall / & shal of kynde whan y ^e sonne shyneth hote on it / it openeth and receyueth a droppe of the dewe of heuen in to it / & closeth agayne tyll .ix. monethes after / & then it openeth & there falleth out a stone of y ^e same kynde & so closeth agayne as close as euer it was and neuer openeth after. Thus our lady was as clene as oni cristall / for the hote loue of the holy ghoost at the .ix. monethes ende she was delyuered of her sone our lorde Ihesu cryste. [Page lxxxxiiii] and was after as clene mayden as she was tofore Thenne whan the angell hadde doone his message he went his way to heuen and our lady went to her cosyn Elyzabeth the whiche was grete with chylde with saynt Iohan baptyst And whan she came to Elyzabeth / she grette her mekely / and as soone as our lady spake to Elyzabeth the childe that was in Elyzabeths wombe played and made grete Ioye / for he sawe that our lorde hadde taken mankynde and was come to saue them that were loste. Thenne our lady dwelled the­re with Elyzabeth her cosyn tyll the tyme that saynt Iohan was borne / and was mydwyfe to Elyzabeth / & toke saynt Iohan from the erthe / and there she lerned all that she ne­ded for to knowe agaynst the tyme that our lorde sholde be borne / and was perfyte ynough therof / thenne mekely she toke her leue and went home agayne to Nazareth. Thenne thought Ioseph that he wolde goo loke how his wyfe dyde and went to warde her. And whan our lady herde of his co­mynge / she went for to mete hym / and grette hym full me­kely. But whan Ioseph sawe her grete with chylde / he meruayled gretely how that myght be / for well he wyste that it was not his / for he hadde neuer parte of her body in that degree. For he knewe well that she hadde made a vowe before that she wolde neuer haue parte of mannes bodye / and thought how he was made for to wedde her by y ^e commaundement of the holy goost and grete myracle shewynge / and thought ryght in his herte that he was not worthy to dwell in her company / and thought in his herte for to haue goone home agayne and to leue her there. Thenne there came an aungell vnto hym and sayd / be not aferde too take Marye thy wyfe in to thy kepynge / for it is of the holy goost that is quycke in her wombe. For thou shalte be keper and nouryssher vnto her chylde / and whan that it is borne call it Ihe­sus. For he shall be the sauyoure of all the worlde. Thenne [Page] ye shall vnderstande that four causes as saynt Ambrose sayth our lady was wedded to this olde man Ioseph. The fyrst was yf she had cōceyued without wedlocke y ^e Iewes wolde haue sayd that she had be an euyll woman of her bo­dy / and so haue stoned her to deth. The seconde cause was / for she was so shamefast that and she had herde ony haue put ony defame to her she wolde haue deyed for sorowe. The thyrde cause was y ^e Ioseph sholde bere wytnesse of her maydenhode The fourth cause for Ioseph sholde helpe her at her byrthe / and brynge her to Bethleem & after in to Egypt / & so ayen in to her owne countree. For thyse .iiii. causes she was wedded to this olde man Ioseph / & also to be­gyle the fende that he sholde not knowe hȳ fro an other childe. Now haue ye herde of the Annuncyacyon. There be so­me people that aske a questyon why there standeth a wyne potte with lylyes bytwene our lady & Gabryell the angell at her salutacyon. This is the cause for our lady at saluta­cyon conceyued by fayth.

GOde frendis suche a day ye shal haue saȳte Georgis daye y ^e holy martyr / it is wryten in his lyfe y ^t there was an horryble dragō besyde a cyte that was called cyrme / of y ^e whiche dragon men of y ^e Cyte were sore aferde / in so moche y ^t by coūseyle of y ^e kynge euery daye they gaaf hȳ a chyld & a sheep to ete For fere leest he wolde haue come in to y ^e Cyte. Then whā all y ^e chyldren & y ^e shepe were nye ete for by cause y ^t the kȳge himself gaaf thē y ^e same coūseyle they cōstreyned hȳ that he had but one doughter to gyue her to y ^e dragō Then y ^e kȳge for fere of y ^e peple w ^t wepȳge & grete sorowe makȳg delyuered thē his chyld & sent her forth to the place there as they [Page lxxxxvi] were wont to set theyre owne chyldren & a shepe w ^t her to abyde tyl y ^e dragō come. But than by y ^e ordenaūce of god saȳ te George came rydynge y ^t way & whā he sawe this damoysel ī her araye hȳ thoughte she was a womā of greate byrth & asked her why she stode there wyth y ^e shepe in suche aray so mornȳge. Then answered she & sayd gētyll knyghte well maye I morne & make sorowe. for I am a kȳges doughter of this cyte / & now I am set here to be deuoured of a dragō y ^t hath ete all y ^e childeren of this Cyte. & be now dystroyed / & now he must haue me for my fader gaaf thē coūsel ther to & therfore gentyll knyghte ryde hens & saue thy selfe. leest y ^e dragō slee bothe y ^e & me. Then sayd george / damoysell y ^t were greate shame & vylony to me / y ^t am a knyght well a­rayed & sholde flee & y ^u a woman & sholdeste abyde. Then wyth y ^t the dragō put oute his hede at an hole / & spytted fyre / & profered batayle to george Anone George made a sy­gne of y ^e crosse before hȳ and set the spere in y ^e reste / & with greate myght bare downe the dragon to the grounde And thēne he bad the damoysell bynde this dragon with her gyrdell aboute the necke & lede it with her in to the cyte and soo the dragon folowed after her as it hadde be a hoūde made to bow pacyently. but whan the peple of the cyte sawe the dragon come / they fledde for fere a waye thenne george called the people agayne and sayd to them be not aferd for & ye wyll byleue in cryst and take crystendome I wyll saue you and slee this dragon / and delyuer you of youre enmye / thenne were they so glad that anone .xx.M. men without wymen and chyldren were crystned And the kynge and the quene were fyrste of all with all theyr housholde & thenne george slewe the dragon / and bad the people tey oxen to hym and drawe it out of the cyte that the sauoure of it dyde y ^e peple no harme. then george bad y ^e kȳge edyfy chyrches in euery corner of his lōde & be lusty to goddis seruyce & to honoure [Page] and worshyp all the people of of holy chyrche / & euer haue compassyon and be sory for them that be poore or in o­ny dysease. Then whan George had done thus and had torned all the londe to crysten faythe / he herde of an emperour that hyght Dyoclesyan how he dyde many crysten men too dethe / Thenne he went to hym and rebuked hym of his cursed dedes. Thenne themperoure anone cōmaunded to put George anone in to pryson / & to lay hym vpryght / & to laye a myll stone vpon his brest to presse hym to dethe. Thenne George prayed to god for helpe / & our lady kepte hym that he had no harme ne no parte of his body. And whan themperoure herde therof / he dyde do take two wheles / and put them full of hokes / & George was set in the myddes bytwene them two / & then the wheles were torned / & so to rase his flesshe fro the bones / & whan George was in this tourment anone he prayed to god of socoure & helpe / Anone he was holpen / & thenne they put hym in to a hote lyme kyl & closed hym therin / for he sholde haue be brent / but anone our lorde torned it to colde & there he was thre dayes / & thenne they wende to haue founde hym brent / & he was saufe frome all maner harme & was mery. Thenne he was brought forthe & sette before the emperoure / & George repreued hym of his false goddes / & sayd to hym they were but fendes without myght & power. Then themperour made to bete his mouth with stones tyll he was powned / & made to bete his bare body with drye bromes tyll the flesshe fell from the bone / and the people myght se the guttes / yet after they made hym to drynke venymme that was made strong for the nones / for to haue pyned hym to dethe. And whan George had made a sygne of the crosse he dranke the poyson without grefe / in so moche that the man y ^t made the poyson torned to the cry­sten faythe / & anone he was doone to dethe / thenne y ^e nyght after as George was in pryson god came to hym and sayd. [Page lxxxxvii] George be of good comforte to morowe thou shalt make an ende / and come to euerlastynge Ioye & blysse / & set a croune on his heed and gaue hym his blyssynge. Thenne on the morowe for he wolde not do worshyp to the false goddes themperour made to smyte of his heed / and then as themperour wolde haue gone in to his palays there came a fyre lyght­nynge & brent hym and all his people. ¶We fynde in a storye of Anthyoche wryten that besyde Iherusalem a fayre yonge knyght appered to a preest and sayd. I am saynt George / & a leder of crysten people / and commaunded y ^e preest that he sholde bere with hym his relyckes / & come with hȳ to Iherusalem. But whan they came to the walles y ^t he then people therin were so stronge that the crysten durst not co­me to the walles· Then came saynt George clothed in whyte and made a crosse on his breste and went vpon the lad­der / & badde the crysten people come after hym / and so with the helpe of saynt George they gate the cyte of Iherusalem and slewe all the hethen people that were foūde there. And therfore lete vs praye to saynte George to helpe vs agaynst our goostly ennemye. Amen.

REuerent frendes suche a daye ye shal haue saynt Markes daye that was one of the foure euange­lystes that wrote Crystes gospelles / and preched them to the people. Thenne Marke was fyrst an hethen man / & after was crystened of saynt Pe­ter / for he made hym to go and preche to the people goddes worde. And thenne for he was so holy a man the people wolde haue had hym to be a preest. But he was so meke in hymselfe that he made one of his thombes for to be cut of. For he thouȝt he was not worthy to be a preest / but fot god wolde [Page] haue it so / saynt Peter with grete instaunce made hym take thorder of preesthode vpon hym. Thenne was he besy bothe daye and nyght to preche the worde of god / & all y ^t he sayd w ^t worde / he confermed it with good ensample / & with doynge of grete myracles. Thus by thynspyracyon of y ^e holy goost he went in to the cyte of Alysauner / for to toure the people to the faythe. Then whan he came to the cyte / vneth that he was entred in to the cyte his sho brake & thereby he wyst well y ^t he sholde be deed / than he sawe a man syt & cloute shone to poore people / & Marke prayed hym to amende his sho. Thenne for this man was poore / he thought it was almesse to helpe hym at y ^e tyme / and toke his sho & began to sewe / and anone w ^t his nall he hurte his hande. And what for payne & ache he sayd god helpe. And whan marke herde that he called to god / anone Marke prayed to god for hym And thenne Marke spytted on the erthe & blyssed it and a­noynted his hande therwith and sayd. In noīe patris iesu xp̄i filii dei viui sanet manꝰ tua). In the name of the fader Ihesu cryst y ^e sone of the quycke god / thy honde be hole. Vocabit aūt hō ille ananias). Forsothe y ^e man was called Anania. And whan Anania sawe suche vertue in marke he prayed hym to dwell styll w ^t hym. Cōmoratis (que) ibidē duobus annis). And there he dwelled two yeres & crystened hym & all his housholde. And after for grete holynes that Marke sawe in hym he made hym archebysshop. ¶Thenne the people sawe how that Marke preched in the cyte / they toke him and tyed a rope about his necke / & drewe hym amonge stones / tyll the flesshe fell to the erthe / & sayd drawe we the bugle to the bugle place. So whan he was drawen nye to the dethe / thenne they put hym in to pryson tyll on the morowe Thenne the same nyght Cryste came to hym in to pryson & sayd. Peas be to the Marke myn euangelyst / be not aferde for I am w ^t the. Thenne on the morowe they came & fet hȳ [Page lxxxxviii] out of pryson / and drewe hym tyll he was deed. And whan he sholde deye he sayd. In manꝰ tuas dn̄e). And so he gaue vp the goost / and afterwarde they wolde brenne his body. And thenne there came suche an erthe quaue w ^t a thondrȳ ge / that there durst no man abyde / thenne in the nyght crysten people came & toke Markes body & buryed it. Thenne fell it soo that euery crysten londe halowed saynt Markes daye saufe one countre that is called Appolonia the whiche countre was so greued w ^t hete and drought y ^t all the coūtree fayled them of fruyte so that they were well nye famysshed and there came a voyce frome heuen / & badde them halowe saynt Markes daye / and than they sholde be comforted / & they dyde soo / & anone god sent them plente of all maner of fruytes. Now it is to wyte why we sholde fast this daye / & go in processyon. ¶We rede in the cyte of Rome fell suche a qualme & a sodayne dethe that whā a man yaned / or gaped or snesed anone he deyed / and there deyed many sodaynly. Thenne was there a pope that was called Pellagius y ^t commaunded all crysten people y ^t whan he yaned euery man sholde make a crosse ouer his mouthe / & whan ony man herde an other man snese / he sholde say Cryst helpe you / and so many were saued / & there he made the people go on proces­syon & so prayenge to all sayntes of heuen to pray to god for them / and so they dyde. Thenne came after saynt Gregory & made them do the same on saynt Markes daye / to halow and fast & go in processyon and canonysed it for to be doone for euermore. Thenne there came an other pope the whiche was called Liberius and in his tyme all maner of fruytes in tyme of the yere of grete tendernesse of it selfe / toke grete harme / soo what by tempest thonder / lyghtnynge / and vn­kynde hetes / by stormes / myldewes / by wormes. and by longe tayled flyes for grete vengeaunce and punysshement y ^e anone after Eester daye the people torned agayne to theyr [Page] olde synner / hauynge no rewarde of the sacramente why­che they haue receyued therfore god sente more vengaunce this tyme than in ony other tyme of the yere wherfore this holy pope to put awaye alle thyse thynges and in especyall goddis wreche fro y ^e peple he cōmaunded to al crysten peo­ple to halowe and to fast & to go in processyon / and he that sayd that it is made by a constytucy [...] is acursed tylle he come to amendemente. ¶And therfore I charge you & counseyll you all that thynke to be saued / kepe this daye after y ^e rule of holy chyrche.

GOod frendis / suche a daye ye shall haue y ^e feste of phylip and Iacob y ^e whiche were holy apost­les. but for this feste cometh wyth in that feste of ester / ye shall not fast that euen But ye shall come to chyrche & worshyp god and the holy A­postles. ¶Then ye shall knowe well y ^e phylyp was ordey­ned by all other apostles to goo in to y ^e countrey that was called Sytha. to preche to y ^e vnbyleued peple but whan he came thyder & preched ayenste y ^e mawmentis y ^t they were fendis / & no goddis And soo they toke hym. & ladde hȳ to her temple / & wolde haue constreyned hym to doo sacrefy­ce. ¶Then as they were besy to doo hym dysease / sodenly a greate dragon came oute of y ^e erth & slewe thre of thyse mysbyleued peple & venemed y ^e peple soo wyth his brethynge / y ^t there fell on thē suche a sekenesse y ^t the woo & y ^e sorow y ^t they had / they cryed after helpe. Then sayde Phylyp to thē yf ye wold be holpen & heled of your / sekenes / & also thyse men rered from deth to lyfe. Fyrste caste downe y ^e mawmentis & sette in theyr stede crosses there as oure lorde deyed vpon / & do it worshyppe / Then they dyd soo for they were glad to be holpē of theyr sekenes & as soone as they had do soo they [Page lxxxix] were holpen / & thenne Phylyp prayed to god for these thre men to reyse them from dethe to lyfe. (Tunc precepit philip pus draconi vt in locū suum redescenderet. Thenne Phy­lyp commaunded the dragon to go downe to his place ayen & neuer dysease man more. Thenne the cursed people of the cyte sawe that Phylyp wolde haue torned all the people toke hym / & dyde hym on a crosse & so on a crosse he deyed / & went to euerlastynge blysse. Amen.

GOde frendis suche a daye ye shall haue the In­uēcyon of y ^e holy crosse ye shal not faste y ^e euȳ but come to god and to holy chyrche as crysten peple sholde doo / in worshyppe of hȳ that deyed on the crosse. Thenne ye shall vnderstonde why it is called [Page cii] (Inuencio sancte crucis.) The fyndynge of the crosse. the whyche was foūde in this wyse as I shall tell you Whā Adam our fyrst fader was seke for age and wolde fayne haue be oute of this worlde adam sent Seth his sone to y ^e angell kepar of Paradyse / prayenge the āgell to sende hȳ the oyle of mercy to anoynte his body therwith. whan he were dede. Then went Seth to paradyse / & sayd his message to the angell Thenne answered the āgell & sayde / y ^t he myght not haue it tyll the yeres were fulfylled But haue this braū che of the tree that thy fader sȳned in. & set it on his graue. & whā it bereth frute / then shall he haue mercy / & not erste ¶Thenne toke seth this braūche & come home / & fonde his fader dede then he set this braunche on his faders graue as thāgell badde hȳ do the whyche braūche growed there tyl. Salomon was kynge and he made fell it downe for it was fayre to the werke of his tēple / but it wolde not corde with the werke of his tēple / Salomō made to caste it downe in to therth & was hyd. there to the tyme shat the bysshop of the temple lete make a wayre in the same place there as the tree laye / to wesshe in shepe that were offred to the Tēple. Then whan this wayre was made / they called in theyr lā ­gage (Probatica piscina) To y ^t whyche water came an aū gel certeyne tymes fro heuen & dyde worshyp to the tree y ^t laye in the groūde of the wayre & meued the water & what man or womā y ^t came to the water nexte after the āgell / was made hole. what seknes y ^t euer he had by vertue of the tree & soo endurede many wynters to the tyme that Cryst was taken and shold be done on the crosse. ¶Thenne this tree by the ordenaunce of god swam̄e vpon the water and whan the Iewes had none other tree redy to make the crosse of for grete haste that they had they toke the same tree & made therof a crosse / and so dyde oure lorde theron and thē ne the tree bare that blessyd frute crystes body of the whi­che [Page] welleth the oyle of mercy to adam and eue and all other of theyr ofsprynge. but whan cryst was dede / and was ta­ke downe of y ^e crosse. for enuye y ^t the Iewes hadde to hym they toke the crosse & two other crosses y ^t the theues were hanged on eyther syde of cryst and beryed them depe in the erthe for crystē peple shold not wyte where they were done for to doo it worshyp. And there it laye a yere & more in to y ^e tyme that Elyn / thēperours moder of constātyne gadred grete people to fyghte with maxencius / at a grete water / ouer the whyche water laye a grete brygge. For dysceyte of Constantyne Maxencius lete make a trappe hopynge for to haue dysceyued constantyne y ^t he sholde haue fallen in to the water. ¶And as costātyne lay in his bed sore aferde of Maxencius for he was moche bygger of peple than he was then came to hȳ an angell wyth a sygne of y ^e crosse / shynȳg as golde / & sayd to hym. To morow whan y ^u goste to the batayle. take this sygne in thy honde. & by the vertue therof / y ^u shalt haue victory. thenne was cōstantyne wonder glad & anone lete make a crosse of tree and to bere it tofore hym to batayle. But whan maxencius / sawe him nye y ^t brygge he was so fyers of hymselfe that he had forgete the trappe / the whiche he had made himself and so came on the brygge & fell downe in y ^e water by the trappe / And was drowned. Thenne was all his oost wonder feyne to yelde thē to con­stantyne with good wyll. Thenne for Cōstantyne was not yet cristened & also he was heled of a leperhode that he had Then anon by coūseyle of the pope / he sente his moder quene Eleyne that was quene of Iherusalē & prayed her to go & seke y ^e crosse that crist deyed on Thys Eleyne was a kynges doughter of englonde / & the emperoure of rome wed­ded her for her beaute and so she was made Empresse of rome. but after her hubondes deth she had the kyngdome of Iherusalem to do wry / where she made gader all y ^e Iewes [Page ciii] that myght be founde and sayd but yf they wold shewe her the crosse they sholde all be brente. Thenne was there one of them that hyght Iudas and all sayde that he knewe best where y ^e crosse was Thenne sayde Eleyne to hym. Si vis viuere ostende michi lignū crucis) Yf thou wylt lyue shew me y ^e crosse that god deyed vpon / or elles thou shalt be brēt and so put him to greate distresse. Thenne he sawe he must nedes telle or deye / & sayd to them. I beseche you lede me to the mounte of caluary there as I shal byd you. & I shall shewe you the crosse of cryste for he was blynde & myghte not see. And so whan he was brought to the mon̄t of caluary / & he kneled downe & prayed lōge & whā he had prayed / the place where the crosse was meued and erthe quoke and there came a swete sauoure fro the place there the crosse lay y ^t was as swete as ony spycery in the worlde / & thēne they dygged there longe & at last they fonde there thre crosses. But then wyst they not whiche was crystes crosse for tho­ther two And thenne toke they a dede body and layd it on that one crosse and thenne on y ^e other & whan it came to cristes crosse anone the body rose to lyf and thanked god thenne sayd Iudas / thou arte cryste truly and sauyoure of the world. & after y ^t Iudas was crystened & was a holy man after. Thenne toke Eleyne a parte of the crosse & sent it to rome to her sone & the remenaūt therof she made to shryne it in syluer and golde and left it in Iherusalem with all the worshyp that she coude. Thus holy chirche maketh mynde this daye that the holy crosse was founde ¶Thēne as we rede we fynde in a Cyte that was called (Byrectus) a cry­sten man hyred a hous of a Iewe to dwell in. ¶Then had this man a rode / the whiche Nychodemus had made in mynde of cryste. Thenne toke he this rode and sette it in a priuy place of his hous / for syghte of the Iewes and dyde it worshyppe & honour after his connynge / thenne after it [Page] fell so that this man went in to another hous & happed him to leue this rode behynde hym vnwetynge. Thenne came a Iewe & dwelled in the hous there this crysten man hadde dwelled / thenne for to make hym good chere his neyghboures came on a nyght & souped w ^t hym / and as they sate at souper and spake of this crysten man that dwelled there be­fore this Iewe loked besyde hȳ / & in a corner he sawe this rode / & whan he sawe that anone he began to grynde w ^t his tethe / & to chyde with this other Iewe his neyghboure / and sayd y ^u arte torned to crysten fayth / & hast a rode / and doost it worshyp pryuely / then this other Iewe sware nay as de­pe as he coude that it was not so / ne neuer sawe it before y ^e tyme / yet notwithstandynge that other Iewe went & tolde his neyghboures / and sayd that this man was a preuy cry­sten man and had a rode pryuely in his hous. Thenne ano­ne came all his neyghboures woode for wrathe / & all to bet this man / & drewe hym & tugged hym in the worste maner that they coude / and so at the last they sayd all / this is they­mage that y ^u beleuest vpon / and they toke the ymage & bete it and scourged it / and crowned it with thornes / and at the last they made the strengest of theym to take a spere and w ^t all his myght to smyte it to the herte / & anone therwith blo­de and water ranne out of the sydes. Then̄e were they sore aferde therof & sayd / take we pottes and fyl them with this blode and bere it to the temple there as all the seke people is of dyuers maladyes / and anoynt theym therwith / and yf y ^t they be hole with the blode / thenne crye we god mercy / and anone lete vs be crystened man and woman. Thenne they anoynted the seke people with y ^e sayd blode and anone they were hole. Thenne wente these Iewes vnto the bysshop of the cyte and tolde to hym all the case / and anone he kneled doune on his knees & thanked god of this fayre myracle / & whan he crystned the Iewes he to vyoles of glasse / crystall [Page ciiii] and aumber & put of this blood in them & sent it about in diuerse chyrches & of this blood as many men vnderstōde / came to blood of hayles. Mylytes tellyth in hys cronycles / y ^t many yeres after / y ^t Iherusalē was dystroyed the Iewes wolde haue buylded it ayene / then as they wente thyder­wardes erly in a mornȳge they fonde many crosses by the waye / & they were aferde therof & tourned homewarde ayene yet on y ^e morowe they came ayene / then were y ^e cros­ses full of blood & then they fled homwardes agayne eche one / yette wolde they not leue therby / but ayene y ^t .iii. daye thē fyre rose out of therth & brēt thē euerychone in to asshes

FRendis such a day ye shal haue saynt Iohans daye at porte latyn. why is this daye called soo It happed this day this holy saȳte preched the worde of god in a cyte y ^t was called Ephesye / y ^e Iustyce of y ^e cyte sawe y ^t he tourned moche people to y ^e byleue of cryst. & wold haue had hȳ to do sacrefyce to false goddis / & for he wolde not / but rather lese his lyfe. Then̄e y ^e Iustyce lete take hȳ & cōmaunded hȳ to be sette in pryson whyle he sente to y ^e Emperour of rome to knowe what he sholde doo with hȳ And soo letters came to y ^e Emperour / in y ^e whiche letters he called Iohā y ^e worst y ^t he coude / & sayde he was a false deceyuer of y ^e peple. ¶Then wrote thēperour ayene to y ^e Iustyce / & bad he sholde sende Io­han ayene to hȳ to rome. & so he dyde. And themperour ap­posed hȳ of his dedes And whan Iohan stoode stedfaste in the fayth / & for grete scorne y ^e ēperoure made clyppe some of Iohannys here of hys hede for he had a fayre hede of here And whā he was so clypped all y ^e peple lough hȳ to scorne. & so dyde hȳ greate dysease. And they lad hȳ to a gate of y ^e [Page] towne of Rome the whyche is called Porte latine) & there they put hȳ in a tonne of hote feruēte oyle & closed hȳ therin. And put vnder fyre to haue brente hym therin But for he was goddis owne derlȳge / he kepte hȳ soo y ^t he had noo harme in noo parte of his body / Then whan y ^t peple wente y ^t he hadde be dede they vnclosed y ^e tonne. & founde hym as hole & as soūde in all ꝑtyes of his body & clothis as no thȳg had touched hym therfore crysten peple lete make a chirche there in y ^e worshyppe of god & martyrdome y ^t he suffred there. Then for thēperoure myghte not ouercome hym by noo way of martyrdome & penaūce he exyled him in to an yle y ^t is called pathmos. Then herde saȳte Iohānys moder that her sone was sent to Rome for to be dede / for grete sorowe & cōpassyon of him she wente after to Rome. But whā she herde y ^t he was exyled she tourned agayne & wēte homwarde / & so whan she came to a cyte y ^t was called vetulā & there she fell seke & deyed / & there she was buryed besyde the cyte in a roche. And whā she had layne there many yeres / saynte Iames her other sone came thyder / and toke vp his moders body and it smellyd as swete as ony spicery & broughte it in to y ^e cyte and beryed it there with greate worshyp and honoure. Amen.

GOod frendis suche a daye ye shall haue an hye feest & an holy. y ^t is called saȳte Iohānys day y ^e Baptyst. And it is called so for he baptysed cry­ste in y ^e water of flome Iordā. wherfore ye shall faste y ^e euyn. And ye shall vnderstōde & knowe howe y ^e euyns were fyrst foūde in olde tyme in y ^e begȳnyng of holy chirche. It was so that y ^e peple came to chirche w ^t cā dellys brennynge & wold wake & come with lyghte towar­de nyghte to the chyrche in theyr deuocyons / & after they [Page cv] fell to lecherye / songes daūses / harpynge pypynge & also to glotonye & synne & so torned the holynesse to cursednesse wherfore holy faders ordeyned the people to leue the wakȳ ge & to faste y ^e euen / and thꝰ torned y ^e wakynge in to fastynge. but it is called (vigilia) that is wakynge in englysshe & it is called the euen. For at y ^e euen they were wōte to come to the chirche. But in worshyppe of saynte Iohan the peo­ple waked at home. & made .iii. maner of fyres. One was clene bones and noo woode / & that is called a bone fyre A nother is clene wode & no bones. & that is called a wode fyre / for peple to syt & wake therby. The .iii. is made of wode and bones. and it is called saynt Iohannis fyre. The fyrst fyre as a greate clerke Iohan belleth) telleth he was in a certayne coūtrey / so in the coūtrey there was soo greate hete the whiche caused that dragons to go togyder / in toke­nynge y ^t Iohan deyed in brennynge loue & charyte to god & mā. And they that deye in charyte shall haue parte of all gode prayers. & they that do not shal neuer be saued. Then as this dragons flewe in thayre / they shed down in to that waters froth of her kynde. & soo enuenymed the waters & caused moche people to take theyr deth therby and many dyuerse sekenesse. Then on a tyme there were many greate clerkes and rad of kyng alysaunder how on a tyme as he sholde haue a batayle with y ^e kynge of Iude. And this kynge of Inde broughte with hym many olyphauntis beryn­ge castellis of tree on theyr backes as the kynde of thē is to haue armed knyghtes in y ^e castell for the batayle / them ne knewe alysaundre the kynge of the olyphauntes that they drad no thynge more than the Iarrynge of swyne wher­fore he made to gader to gyder all y ^e swyne that myghte begoten. and caused them to be dryuen as ny the olyphaun­tes as they myghte well here the Iarrynge of the swyne. and thenne they made a pygge to crye. and whan the swyne [Page] herde the pygges a none they made a grete Iarrynge / & as soone as the olyphauntes herde that / they began to fle eche one / and keste downe the castelles and slewe the knygh­tes that were in them / and by this meane Alexander had y ^e vyctory. Also these wyse clerkes knoweth well that dragō hate nothynge more than the stenche of brennynge bones and therfore they gadered as many as they myghte fynde and brent thē / and so with the stenche therof they droue a­way the dragons / & so they were brought out of grete dysease. ¶The seconde fyre was made of wood for y ^t wyll bren̄e lyght & wyl be seen ferre. For it is the chefe of fyre to be seen ferre / & tokenynge y ^t saynt Iohan was a lanterne of lyght to the people. Also the people made blases of fyre / for they sholde be seen ferre / & specyally in the nyght. Iheremye the prophete many a yere or Iohan was borne he prophecyed and spake thus with goddes mouthe & sayd. Prius (quam) te formaui ī vtero noui te) Before or y ^u were formed in thy moders wombe I knewe the. Et ante (quam) exires de vulua scti ficauite) And before or thou yedest out of thy moders wombe I halowed the. Et prophetā in gentibus dedite). And I gaue the a prophete to the people. Thenne for saynt Io­han sholde be holy or he were borne god sent his angell Ga­bryell to zachary saynt Iohans fader / as he dyde sacrefyce in stede of Abya the bysshop in the temple / & prayed to god to haue a chylde / for bothe his wyfe and he were barayne & olde. Thenne sayd thaungell to zachary. Ne time as zacha­ria. Drede not zachary god hath herde thy prayer. Elyza­beth vxor tua pariet filium & vocabitur nomē eius Iohānes Elyzabeth thy wyfe shall haue a chylde & his name shall be Iohan / he shall be fulfylled with the holy goost. Et multi in natiuitate eius gaudebunt). And many shall Ioye in the byrthe of hym· Thenne for zacharye was olde / & he prayed to haue a token of his beheste. Thenne sayd the aungell too [Page cvi] hym he sholde be dombe tyll the chylde were borne and soo he was. Thenne conceyued Elyzabeth / and whan she was quycke w ^t chylde our lady came with chylde also to speke w ^t Elyzabeth. And anone as she spake to Elyzabeth / saynt Iohan plyed in his moders wombe for Ioye of Crystes presē ce that he saw in our lady. And so there our lady was with Elyzabeth vnto the tyme that Iohan was borne / and was mydwyfe to Elyzabeth. and toke saynt Iohan from y ^e erth And whan neyghboures herde that Elyzabeth had a sone / they were full gladde / and came thyder as the maner was that tyme to gyue the chylde a name / & called it zachary after the fader / but Elyzabeth bad call hym Iohan / but the­re was none of the kynde of that name. They asked zarcha­ry by sygnes what the chylde sholde hyght. Thenne he wrote to them & bad call hym Iohan / and there with god losed zacharyes tongue / & he spake redyly and thanked god hyghly. Thus was Iohan halowed or he was borne. And for he wolde gyue euery man syght of grace and of good lyuynge he gaue them ensample. For as soone as he was of couena­ble aege / he went in to deserte & was there tyll our lorde came to be crystned of hym. And there he lyued full straytely. Iohannis habuit vestimenta de pilis camillorum). Iohan had his clothynge made of the here of a camell / & a gyrdell about hym of the same skynne. Esca autem eius erat locu­sta et mel siluestre). Forsothe his mete was leues and hony­socles that hath a whyte floure y ^e groweth in trees / and he eete all maner of wormes that were nourysshed in that de­sert amonge herbes: & the wormes be as grete as a mannes fȳger / and sucked hony of floures that be called honysocles that poore people gadereth and frye theym in oyle to theyr mete. Also Iohan dyde ete brode rounde leues the whiche groweth in that deserte vpon trees. And so whan that they be broken and rubbed bytwene a mannes hondes they be [Page] swete as ony hony and dranke water of a welle that was in that deserte / there was Iohannes lyfe in that deserte / tyll that our lorde was .xxx. wynter of aege. And thenne our lorde and Iohan met at the water of flome Iordan & thenne Iohan tolde the people of cryst and sayd / Ecce agnus dei Se the lambe of god / that I haue tolde you of / that shall fulfyll you in the holy ghoost. ¶Thenne went Iohan in to the water / and there he baptysed cryst. And whan he was baptysed / Ecce aperti sunt celi / Heuen opened / Et vidit spiritum dei discendentem sicut columbā) And he sawe the holy goost come downe as a douue. Et vox de celo dicens And a voyce frome heuen spake thus. Ecce filius meus dilectus in quo michi bene complacui). This is my well belo­ued sone that pleaseth me. Here lerned Iohan fyrst to know y ^e thre persones in trynyte / & all this betokeneth two fyres The thyrde fyre of bones betokeneth Iohans martyrdo­me for his bones were brente / and how ye shall here. ¶We rede that kynge Herode had a broder y ^t hyght Phylyp / and he had a fayre woman to his wyfe / & Herode loued her well and helde her vnder his wyfe wherfore Iohan repreued hȳ and sayd. Non licet tibi habere vxorem fratris tui). It is not lawfull to the to haue thy broders wyfe / & therfore he put hym in pryson. And ordeyned betwene hym and his wyfe how Iohan myght be deed without troublynge of y ^e people / for the comyn people loued Iohan well. Thenne Hero­de ordeyned to make a grete feest to all the states of y ^e countree / for they sholde holde with hym / yf people had rysen. And so whan the day wos comen that the fest sholde be holden and al the people were serued at mete. Herodes wyfe as couenaunt was by twene them and tho / she sent her dou­ghter into the hal for to daunce and tomble a fore the gestes And that ple [...]sed her fader so well y ^t he swore a grete othe & sayd. Pete a me quid vis dabo tibi. Aske of me what thou [Page cvii] wylte and I shall gyue it the. Thenne as her moder badde her she sayd. Caput Iohannis baptiste). Iohan baptysts heed. Thenne Herode fayned hym to be wrothe and sorye y ^t he had made suche an othe. But he was gladde in his herte. And thenne sent in to pryson to smyte of Iohans heed / w ^t out ony other dome / & was brought to the damoysel. Then the moder lete bury it in a preuy place ferre frome the body Thenne the nexte nyghte after Iohans dyscyples came & toke his body and buryed it. And there it lay tyll Iulyan the appostata the emperoure came that way thenne he made to take vp Iohans bones & to brenne them / and to cast the as­shes in the wynde hopynge that he sholde neuer ryse agay­ne to lyfe. Thus ye may vnderstande how holy y ^t this man was? Thenne anone an aungell came from heuen and tolde zacharye of his conceyuynge / And was halowed in his moders wombe / and our lady toke hym fro the erthe in his byrthe and an angell brought his name frome heuen. And after he crystned our lorde Ihesu Cryste / this was an holy man / ye shall vnderstande that saynt Iohan theuangelyst deyed that same daye / but holy chyrche maketh no mencyō therof / for his day is holden in Crystmas weke. Thenne for these two Iohans be holden the worthyest sayntes in heuē Thenne there were two scolers of dyuynyte the one loued Iohan baptyst / and the other Iohan euangelyst / and on a daye they purposed to dyspute of this mater / and the daye was assygned / but thenne the nyght before eyther Iohans appered to theyr amantes / and badde theym leue theyr dysputacyon for they were well accorded in heuen / and made no stryfe ne debate. And thenne on the morowe before all y ^e people / eyther of theym tolde his vysyon the whiche were come for to haue herde theyr dysputacyon. And thenne ail y ^e people thanked god & both Iohans of this fayt myracle. & also there were two mesels the whiche loued these two Io­hannys [Page] / and soo as they were in comunȳge / they spake of thyse two saȳtes / whiche were the gretter in heuē. And soo that one sayde / y ^e one was gretter than y ^e other / & soo they began to fyghte. Then̄e there came a voyce fro heuen And sayde / we fyghte not in heuen. And therfore fyght not ye in erth for vs / for we ben in peas. & soo be ye. And therwith they were booth hole of theyr sykenesse & thanked god and both saȳt Iohannes and afterwarde they were holy men. And therfore lete vs worshyppe thise holy Saȳntes y ^t they maye praye for vs / y ^t we may come to heuens blysse. Amē.

GOod frendis / suche a day ye shall haue y ^e feste of peter & Poule / & ye shall faste y ^e euē & on the mo­rowe come vnto the chirche & worshyp god and to pray thyse two sayntes / y ^t were holy apostles to praye for vs. Our lorde hath peter on his one syde / & Poule on y ^e other syde. & he hath his woundes open & fresshe bledynge / shewȳge to all maner of crysten peple / y ^t he suffred these woundes for vs that be the fyue welles of mercy y ^t he suffred for vs. Ye / shal vnderstōde y ^t thyse two appostles were fyrste grete synners but for they lefte theyr synne & were sory & contryte and synned nomore Our lord toke them in ensāple to all other that wyll leue sȳnne they shall be saued. for he y ^t is shryuen & forsaketh his sȳne mer­cy folowethe y ^t & he do his penaūce / he shal haue mercy and grace. For as gladde as the fader is to see the sone ryse fro­me dethe to lyfe / also gladde is oure lorde & moche gladder to see a mā ryse out of dedely synne. & neuer to doo it more and therfore shewyng by ensample poule bereth / a swerde to alle crysten peole to cut away y ^e cheynes of synne wyth his sharpe swerde of confessyon for dedely synne byndeth a [Page cviii] mā sore to the fēde & therfore cut away y ^t cheyne Peter is also redy to open the gates of heuē to al crystē peple & to lette them in. Ye shall vnderstonde that Poule was fyrst so hye & soo feerse ayenst all goddis seruaūtis / that there durst no precher deale w ^t hȳ / but after he left grete malyce. And there as he was feerse after he was gracyous / & there as he was before hye & proude of herte / he was meke & lowly to al goddis seruaūtis. ¶Peter also helde hȳ selfe mooste perfyte & stedfast of all crystis dyscyples wherfore he made boste by a vayn glory that he was redy to goo to dethe w ^t crist & sayd thus. It behoueth me to dey with the And whā crist sayd that al his dyscyples sholde forsake hȳ. Peter for the greate boost sayd though alle men forsake hȳ he wolde not. And yet more ouer whan cryst was take Peter drewe ou­te his swerde / & smote of a seruaūtis ere / that hyghte Mal­cus) ¶But soone after whan he sawe y ^t cryst was take / & sholde be put to deth thenne he swore & stared that he neuer knewe him And forsoke cryste. But whā he herde the cocke crowe / then he remēbred of that oure lorde sayde to hȳ that or the cocke crew .iii. thou shalt forsake me. Thenne Peter wente forth (Et fleuit amare) And wepte bytterly & hyd him in a caue & durst not come amonge his bredren for shame / tyl oure lorde sente to hȳ by name. Then was Peter e­uer after ashamed & sory for his trespas. And there as he was a booster and vnstable of his wordis / Afterwarde he was true & stable & groūded in stablenesse of perfyght ly­uynge in so moche that Cryst called hym Peter y ^t is a stone in Englysshe For there as thou layeste a stone / there thou shalte fȳde it Soo was Peter so stedfast after that neyther for wele nor for wo he neuer fleytered. But euer stoode sted fast in crystes lawe & had euer his sȳne in mȳde & to amēde y ^t he had done amysse & was afterwarde of grete abstynence that he ete but brede and oyle wortes / And full selden [Page] flesshe And wered but a syngell kertyll with a mantell and euer as often as he herde ony man mynde Ihesus anone he began to wepe full sore / And whan he herde ony cocke crowe / anone he rose vp & wolde goo and praye and suffre penaunce and he wepte many tymes so bytterly / that the teres of his eyen brente his face / in so moche that where he was he had a cloth in his bosome alwaye to wype away the teres. Thenne so folowynge he was soo holy y ^t where that euer he wente & he myghte shadow ony syke body / anone they were hole. So on a tyme he sente two of his dysciples in to a ferre coūtreye to preche. & whan they were gone two dayes Iourney one of them deyed / & y ^e other tourned aye­ne and tolde peter. Thenne peter toke hym his stafe. & bad him go laye the staffe on his felawe / & bad hȳ aryse in y ^e na­me of god And he rose anone / and wente forth to gyder & preched. Thenne were many wrothe that peter tourned so moche peple to the fayth and put hȳ in to pryson. And bonde hym faste with grete cheynes of yren / tylle he was nye dede leste he sholde be stolen awaye / wherfore the knyghtes woke it that he sholde not escape. and thus the comen peo­ple toke ensample of them and made fyres in worshyppe of saynte peter and watche. Thenne cryste came to peter in pryson and then came an angell to Peter with grete lygh­te as oure lorde bad And anone the cheynes brake and fyl­le fro his hondes and fete and he wente to rome and was there pope .xxv yeres / & tourned moche people to crystes feyth / but soone after came the fendis lymme / y ^t was cal­led Symon magus that coude moche of the fendis crafte & made moche people syke in dyuerse sykenesse. Some blȳ de some lame / some deef. so y ^t the peple what for fere & for wonder byleued in hym. Thenne peter heled all those that magus had hurte. and bad they sholde not byleue in hym. Thenne was this symon magus wroth wyth peter that he [Page cix] myghte not haue his wyll / and in especyall he myghte not reyse a dede body to lyfe that peter reysed Thenne this symon teyed a fende in lykenesse of a grete dogge there as Peter sholde come / & slee peter. But peter blessyd hym & lete this dogge lose and thenne he lepte to symon and pulled hȳ downe vnder hys fete / and thenne peter bad leue & do hym no harme of his body / but he al to rente his clothes / soo that symon wente almoste naked away. Then symon ordeyned al the wayes y ^t he coude to haue peter dede. Then our lord appered to peter & sayd Symon et Nero cōtra te cogitāt) Symō & nero & other haue ordeyned thy dethe to morowe I wyll sende to the Poule my seruaunt in comforte to the. & ye shal suffre martyrdome togyder for my sake. & so come to me to my euerlastynge blysse Thenne peter tolde hys bretheren his visyon y ^t he had in the nyghte. & so toke clemen­te by the honde & sette him in his chayre / & made hym po­pe & successoure after hym. Thenne on the morowe came poule and preched the people Then this symon had so charmed y ^e Emperour in suche a folyshnes / that he wende that he hadde be goddis sone. So this Symon magus came to Themperour & sayde there be two men of Galylee come in this cyte that one hyghte peter & that other Poule that do me soo moche dysease / that I maye no lenger abyde here in erth wherfore commaunde suche a daye all maner of peple to come to capytoll / and there in syghte of all the people I wyll stye vp to my fader in heuen. And whan all the people were come to gyder. ¶Symon wente vp in to a toure of the capitoll / thenne came two fendes lyke two angellis and sette on his hede a garlonde of laurell / and bare hym vp in to the ayre lyke as he hadde flowen. ¶Thenne sayd peter to poule / Broder loke vp and see. ¶Thenne sayd poule / it falleth for me to praye / and the to commaunde / and anone Peter sayd / I commaunde you the angellys of Sathanas [Page] that ye lete that man go downe that all men may se whome they haue worshypped. Thenne Symon fell downe and al to braste. Thenne was themperoure wrothe / & made to le­de Peter and Poule forthe / and dyde Peter on a crosse and his heed downewarde / & soo put hym to dethe. And Poule for he was a gentylman borne for the more worshyppe they smote of his heed. Thenne the people sawe aungelles with crownes standynge on the crosse there as Peter hanged / & whan Poules heed was smyte of / there came out fayre plente of mylke and after blode / thenne y ^e nyght after came cry­sten people and layde theyr bodyes togyder in a graue / and there they lay tyll crysten faythe was more open in Rome. Thenne wolde they haue borne eyther body to his chyrche / but they coude not knowe eyther bones from other. Then̄e came there a voyce from heuen y ^t sayd / the more bones be of the precher / & the lesse of the fyssher. So after whan the crysten fayth came in Englonde kynge Ethelberte lete make a grete chyrche at Westmynster in worshyppe of saynt Peter & an other in London of saynt Poule. And so on a day whā the chyrche of saynt Peter sholde be halowed / in the nyght before was a man fysshynge in the Temse vnder Westmȳ ster and a lytell before mydnyght came saynt Peter lyke a pylgryme & prayed the fyssher to set hym ouer the water & he dyde so / & Peter went to the chyrche / and there y ^e fyssher sawe a grete lyght / & therwith was the swetest sauour that euer he felte / & also he herde the meryest songe that euer he herde that he wyst not where he was for Ioye. Thenne ca­me Peter to hym agayne & sayd / hast thou take ony fysshe to nyght / and he sayd nay. For I was so stonyed with lyght & with melody that I myght do no maner thynge. Then̄e sayd Peter. Mitte rethe in mari). Cast the nette in to these and I wyll helpe the / & soo they toke a grete multytude of fysshes. Thenne sayd saynt Peter to the fyssher I am Pe­ter [Page cx] that hath halowed my chyrche this nyghte / and toke a grete fysshe and sayd. Here bere this to the bysshop / & say y ^t I sende hym this / & on this token bydde hym do no more to the halowynge of the chyrche / but synge a masse there / and make a sermon to the people that they may beleue this / and for to preue y ^e trouthe byd them go to the chyrche / & se where the candelles stycke on the walles / & all the chyrche wete of holy water. And soo the fyssher dydde his message / & the bysshop founde it true / & kneled downe on his knees / & mo­che people w ^t hym & songe. Ve deum laudamꝰ) & thanked god and saynt Peter.

AMonge deuoute crysten peo­ple in this daye is syngulerly worshypped our blyssed lady Mary for her grete mekenes & lowly visytacyon of her co­syn Elyzabeth / the wyfe of zacharye the prophete & moder to saynt Iohan bap­tyst. Saynt Iherome sayth. Quid qd humanis potest dici verbis: minus est a laude virginis gliose que diuinis. &c.) The whiche may be englysshed thus / what so euer laude or pray sȳge y ^t ony man or woman can or may make to our lady laude. it is to lytell & ferre insuffycyent frome y ^e laude y ^t she is worthy to haue / y ^t so excellently was accept of god & won­derly praysed of patryarkes / & prophetes / appostles / & euangelystes / yet not for thy though we be vnable lete vs euer & in especyall at this feest doo our deuoyre after our power & fre substaunce to worshyppe this blyssed lady by vertuous lyuynge & deuout prayer / folowȳge her by ensample as moche [Page] as we may. Now ye shall vnderstande that after y ^e sayd Elyzabeth had conceyued by myracle Iohan baptyste / and had borne hym in her wombe .vi. monethes came thaungel of god from heuen vnto Mary / saynge vnto her y ^t she shol­de conceyue y ^e sone of god almyghty / and in token that this shall be true & that all thynge is possyble to god to doo / the aungell sayd that her cosyn Elyzabeth the whiche was ba­rayne by nature and aege / & had all redy conceyued & borne vi. monethes a chylde in her wombe. And whan Mary her­de this & beleued / and therwith consented / & forthwith she conceyued the sone of god. And thenne the gospell of this day sayth thus. Et exurgens maria abiit in montana. &c. Luce .i. Our lady rose vp and went hastely to Nazareth / y ^t was in Galyle to the mountaynes that was in Iury / & soo entred the hous of zacharye the prophete. Lo here in the gospell is sayd that she went hastely shewynge to all women & specyally to al maydens that they sholde not tary by y ^e wayne tell no tales or haue talkynge with men. For thre causes our lady vysyted Elyzabeth. The fyrste was y ^t they myght be gladde eyther of other. (Iheronimus). Vt miraculum miraculo: gaudiū gaudio cumularetur). That is to saye / y ^t myracle to myracle / & Ioye to Ioye sholde be had and en­creaced. It was a grete Ioye and myracle to our lady that she beynge styll a vyrgyn had conceyued Cryst the sone of god / also it was a grete Ioye and myracle to Elyzabeth y ^t she beynge barayne and in aege hadde conceyued so grete a prophete Iohan the baptyst / and soo gracyously escaped the reprefe of theym that were barayne amonge the people of Israhell. In lykewyse sholde we crysten people do folo­wȳge our lady by this ensample for to be glad of our neyghbours prosperyte and welfare / and be sory of theyr trybulacyon. But the contrary dooth enuyous people / the chyldren of the deuyll for they wyl be glad of theyr neyghbours hurt [Page cxi] and dysease / and they wyll be sory whan they fare well and ben in prosperyte. Suche condycyons haue y ^e deuyls / they howle and sorowe whan we doo ony good dedes. And they Ioye whan we doo euyll / wherfore suche people must be punysshed in helle / and byde there euer with theyr fader the deuyll. Prouerbio (rum) .xvii. Qui in ruina alterius letatur nō erit impunitus). That is to say. He y ^t is gladde of an other mannes fall / he shall not escape vnpunysshed. The seconde cause why our lady vysyted Elyzabeth was to do her seruyce and helpe her in her nede. For lykewyse as she shewed mekenes too god at all tymes / & to the aungell whan she sayd. Ecce ancilla domini: Soo she wolde shewe mekenes to all people. Was it not a grete mekenes that the moder of god / and quene of heuen and erthe / & also empresse of hell / and a mayde sanctyfyed of god wolde meke herselfe / and go on fote so ferre with her vyrgyns that wayted vpon her that is to say frome Nazareth to the mountaynes of Iury whiche was ( scdm albertum) about a forty myle of combrous way and therto salute and serue an olde wyfe her seruaunt / and to abyde with her so longe in grete watche and laboure to y ^e tyme that Iohan was borne / yes doubtles. ¶Beholde now thou crysten man & woman / for here is good lernȳge bothe of our lorde Ihesu cryst y ^t was in her wombe for his mem­bres / & also of our lady / & all for ensample to vs. Here specy­ally women ben taught to be attendaunt and seruyable in the tyme of a chyldes byrthe / for euery woman with chylde bereth a precyous treasoure in her wombe that is to saye) y ^e soule of the chylde and his lyfe. Bernardus. Votus mun­dus iste vnius anime precium estimare non potest). That is to saye. All the worlde may not tell the pryce of one soule. ¶Thenne woo shall be to theym the whiche wyttyngly dy­stroyeth chyldren in the moders wombe / for the chylde shal neuer se the face of god. Iohannis tercio. Nisi quis re [...] ­tus [Page] fuerit ex qua et spiritu sancto) that is to saye withoute one be baptysed he maye not entre in to the kȳgdome of heuen. ¶Also those men y ^t euyll entrete theyr wyues wyth chylde / as betynge or tredynge thē vnder theyr fete or troublȳge them with theyr vncurteys langage sȳne greuously & moost greuously yf the chylde perysshe therby (Vn̄ Augꝰ Maius dampnū est in a missione vnius anime (quam) milium corporum (that is to saye. It is more synne in letynge of o­ne soule than in a thousaunde bodyes ¶The thyrde cause was y ^t oure lady vysyte elyzabeth y ^t Ihesus her sone in her wombe sholde in that wyse sanctyfye Iohan y ^e baptyst and that was by instygacyon of y ^e holy goost of the whiche the sayde / Iohan was so glad that he daunced in his moders wombe (Et exultauit infans in vtero meo &c. Here maye ye lerne what goodnesse & grace may come vnto vs yf we worshyp oure lady dowtelesse there wyll growe therof greate Ioye / for the holy goost wyll be there and the secretis of God also shall be shewed wherfore lete vs ofte & deuoutly say our (Aue maria) this salutacion and we maye be sure y ^t she wyl resalute vs ayene and helpe vs whā we haue moost nede. ¶Moreouer for oure lernynge ye shall vnderstonde that in all holy scrypture is not founde that oure lady spa­ke so moche as only in this cantycle (Magnificat) The whiche is wryten feste. The whiche she enlarged for the grete laude to god in gyuynge thankes for his benefetes we rede that she spake foure tymes and foure grete benefeytes and myracles folowen ther vpon. ¶Fyrste whan she spake to y ^e angell in the annuncyacyon where forth with she conceyued oure sauyour Ihesu cryste ¶The seconde was as this day whā she vysyted Elyzabeth / wherthorugh Iohan ba­ptiste was fulfylled with the holy goste and sanctefyed in his moder wombe ¶The thyrde was that she spake in the temple whan she soughte Ihesu her sone / and sayde (Fili [Page cxii] li quid fecisti nobis sic. &c. After the whiche tyme contynuelly he was subget to his moder our lady / & also too Ioseph and all for our instruccyon. ¶The .iiii. tyme was whan she spake at the feest of Archytryclyne where that our lorde torned water in to wyne. ¶Soo of this processe may we take goodlernynge of our blyssed lady / that we speke lytell or nothynge / and that we speke se we that it be too the laude of god / & prosperyte to vs and to other. For our lady sayth by Mathewe .xii. De om̄i verbo ocioso. &c. Of euery ydle worde that we speke we shall gyue acompte in the laste daye of Iugemente. Thenne it muste folowe that we shall gyue a strayte acompte of noysom speche. Thre maner of synners there ben that offende with theyr speche. Fyrst ben they y ^t swereth wytyngly a thynge that is not true. & these synneth deedly / whyther it be in game or ernest / as it is playnly shewed. Thomas secūda secūde. q .xcviii. Also they offende gretely that swere to theyr chyldren y ^t they shall chastyse them for theyr offences. As is accordn̄ge that they do so / and yet they wyll not do it. (in decreto). Omne iuramentum est seruandum nisi vertat contra salutem animarū .xxii. q .iiii. qd dauid). Euery othe is to be kepte without it be in preiudyce and hurte of mannes soule. Also they synne gretely y ^t swere by god and his sayntes in theyr bargeyns makynge / deceyuynge theyr neyghboure / and that not onely in grete thyn­ges but also in small / as in apples sellynge or peeres flesshe or fysshe / swerynge by god or by our lady ye gete noo mo / or ye gete noo better chepe / or suche other. And the byer on the other syde swereth by god I wyll gyue no more / where ey­ther be foūde lyers or they departe. Alas a cristen man sholde not swere falsely / for all this worlde to wynne. ¶O how peryllous / how domageable it is vnto them the whiche vse for to saye in theyr bargaynes and marchaundyses makynge vnto the preiudyce and extreme sorowe of theyr soules. [Page] As god helpe me / or I forsake god & take me to the deuyll or suche a vengeaunce / or suche a punysshement of god fall vpon me with suche other. O how synfull and abhomyna­ble they ben in the syght of god that vse suche lāguage. And how grete shall be theyr paynes withouten amendemente. The seconde ben these blasphemers that swereth by y ^e woū des / sydes / bones / or body of our lorde / as by the sacrament of the awlter / or suche other / suche people synneth gretely. Vnde augustinus. Non minus peccant qui cristū blasphe­mant regnantem in celis (quam) qui christum crucifierunt ambulantem in terris. Whiche is in englysshe. No lesse syn̄e they that blaspheme Cryste reygnynge in heuen than they dyde that crucyfyed Cryst walkynge here in erthe. Vnde paulus ad hebre .vi). Rursum crucifigentes filiū dei). Suche peo­ple in as moche as they may crucyfye agayne y ^e sone of god Ihesu cryst. For the whiche synne of swerynge by the membres of Cryste our lorde somtyme punyssheth a hole towne a cyte or a countree / by tempest / thonder / pestylence or other Vnde in quodā decreto. Qn̄ (que) multitudo populi propter delictum vnius punitur. dis. xlv. sed illud. ¶Such blasphemers in the olde testament afore Cryst was borne were stoned to dethe. vt habetur leui .xxiiii.) O Ihesu yf it were soo now I trowe that ryght many sholde be stoned too dethe / but our lorde punyssheth theym otherwyse in these dayes / somtyme in suche of theyr membres as they swere by / or el­les suffre theym to dye a sodayne dethe / or by other mysfor­tune. Saynt Gregory in his dyalogus the .xvii. chapytre of the fourthe boke wryteth and sheweth to all men his lernȳ ­ge / that certayne deuylles at Rome came to a chylde of .v. yeres olde wantonly brought vp y ^t whiche blasphemed our lorde. And the fendes toke hym vyolently frome his faders lappe and trysed hym and rent his body all too pyeces / and his soule caryed in to the pytte of helle / and was dampned [Page cxiii] eternally for his wantōnesse. ¶Remembre here wel / yf that our lorde suffre this punysshement to be doone to a babe or lytell chylde of fyue yere olde / and trowe ye that he wyll forgete or se vnpunysshed them that ben of more ryper aege / & of dyscrecyon. Nay be ye sure. The thyrde be they that cur­seth theyr neyghboure. Thou shalte vnderstande that who wyttyngly of yre and vengeaunce curseth his neyghboure synneth deedly as ofte as he so dooth. And oftymes is seen that y ^e vengeaunce y ^t they desyre for theyr neyghboures falleth vpon themselfe. Vnde genesis .xxvii. Qui maledixerit tibi sit ille maledictus. &c. ¶Also this synne is the more greuous yf they name god in suche euyll speche or cursynge / as thus / oure lorde gyue the a myschefe or suche other / this is more greuous than to saye the same clause / puttynge ther­from the name of god / saynt Thomas sayth that it is not lefull to curse vnreasonable thynges / in that they ben the creatures of god. Thenne it is more vnlefull to curse ony man ¶Now that we may than leue these othes / & blasphemyn­ges & cursynge of our neyghboures / and to haue pacyence / & pray for theyr amendement. And for to folowe the meke­nes of our lorde and of his blyssed moder Mary / & to vysy­te them ofte with good prayers / and our neyghboure to helpe in all charyte / graunte vs qui sine fine viuet et regnat in secula seculorum. Amen.

FRendes suche a daye ye shall haue the translacion of saynt Thomas y ^e martyr y ^t day he was take oute of his graue / & his bones layde in a shryne / & how ye shall here This man was ordeyned in his byrth to be a holy man & a worthy saynt. For y ^t was shewed fyrst to his moder & after to his fader in his olde age & now is knowē ouer all. Fyrst it [Page] was knowē to his moder For in a nyght she lay in her bed slepynge / she thoughte thomas laye in his cradell & wepte & whan she herde hym wepe she called to the norse and say de Loke to y ^e chyld / & whan she came to the chylde she fon­de al his clothes frompled & she wolde haue amende them & she myght not fold them for gretnes and she thought she toke thone ende and the norse thother ende / then it was soo moche that they myghte not folde it in the chambre & went in to the halle & yet it wolde not be. then went they to chepe syde that in the cheef strete of london Then she thoughte it sprad all london / thenne on the morowe she wente to her confessoure / & told hym all her dreme. then sayde he dame y ^u arte moche holden to God for y ^e chylde y ^t now is in the cradell shall be so greate of power y ^t all london shall be at his gouernaūce So whan Thomas was of cōuenable age his fader sente him to the abbay of Merton / y ^t was an house of chanons to go to scole. Then on a daye his fader came to loke howe he dyde. & whan thomas came afore hym. Ano­ne hys fader felle downe in syghte of all the peple & dyde hȳ grete reuerence thenne the pryoure of y ^e place rebuked hȳ & sayde / thou olde fole / this reuerence he sholde doo to the / and not thou to hym Thenne he toke y ^e pryour asyde and sayde I wote ful well what I haue to doo this chylde shal be a worthy man tofore god / that all crysten people shal do hym worshyppe Thenne wexed thomas wyse and actyfe in all wysdome. y ^t the archebysshop of caūterbery sēte after hȳ. And made hȳ Chaunceler of englonde & for he gouer­ned his offyce wysely / he was made afterwarde arshebys­shop of caunterbery. Thenne anone he tourned to greate holynes of prayers and fastynge and almesdedes doynge. and wered harde heyre nexte his body and a breche of y ^e sa­me The whyche was so full of vermyn that it was an horryble syghte to see but yet he chaūged but ones in .xl. dayes. [Page cxiiii] He was also a man of greate almesdedes / and caste greate loue to god that he drad not to deye. ¶Thenne he rebuked the kynge of his mysdedys a yenst holy chirche and oppres­sed the reame. Thenne had the kynge grete indignacyon of him and exyled hym oute of his reame & dyde thomas all the greuaunce that he coude / & exyled hym and alle his kynne and frendes bothe olde and yonge / croked and lame blynge & wymen in chyldebed & some with yonge chyldren in her armes soukynge and moche people for woo in defau­te of helpe. and all he made to swere vpon a boke / that they sholde neuer tary tyll they come tofore thomas and all to encrease his paynes. And whan thomas sawe this he wepte for sorowe. For he had grete cōpassyō on theym But yet he ordeyned for them y ^t they were better atte ease in Fraū ce than they were in Englonde Thenne whan god wolde y ^t thomas sholde passe oute of this world / by the byddyng of the pope and counseyle of the kynge of Fraunce / thomas came to caunterbery to his owne chyrche and whan the kyn­ges knyghtes herde therof / four of them that were cursed lyuers wente after and the .v. day of the feste of Crystmas­se they slewe hȳ in his owne chirche before an aulter of saȳ ­te benet and there they lefte hym dede thenne the monkis of the place / wepynge and makynge grete sorowe beryed hym in a newe tombe that was there all redy made. ¶But Thenne god shewed so grete myracles for hym that pope alysaunder sente letters in to englonde to the archebysshop stephen / & to other abbottis and prelates / commaundynge theym to take vp thomas bones and to lay theym in a shryne and to sette it where it myght be worshypped of all cry­sten people. Thenne the bysshop ordened a day whan that sholde be done. So ouer euen whyle they myghte haue spa­ce / he toke wyth hym the bysshop of salesbury▪ and other monkes and clerkes many and wente to the place where [Page] thomas had laye .l. yeres. Then they kneled all on y ^e erthe prayenge to Thomes deuoutly of helpe then foure toke vppe the tombe with greate drede & quakynge & there they fō de a lytell wrytynge. (Here lyeth & resteth Thomas arche­bysshop of caunterbery prymat of englonde & the popes le­gate slayne for the ryghte of holy chirche the fyfte daye of cryste masse Then for greate deuocyon that they had of y ^t syght / all cryed saynte thomas. And thenne they toke y ^e he­de to the archebysshoppe to kysse & so they kyssed it all and thenne they behelde his woundes and sayde they were vn­gracyous that wounded the thus & soo layd hym in a shryne and couered it with clothe of golde & sette torches about it brennynge / & the people to wake it all nyghte. Thenne on the morowe came all the statis of this londe and bare y ^e shryne to the place there as it is now wyth all the reuerence and worshyppe that they cowde / and there it is wyth wor­shyppe. ¶Amen.

GOd frendis suche a day ye shal haue the feste of Mari magdaleyne that was soo holy y ^t our lord Ihesu cryst loued her best of al wymmen next his owne moder wherfore ye shalle come to god and to holy chyrche and praye to that holy woman y ^t she wyll praye to oure lorde for vs. that we maye ha­ue grace For she was y ^e fyrste in tyme of grace that dyde penaunce For she had loste grace by flesshly luste so she is made a myrroure to all other synners y ^t wyl forsake synne [Page cxv] & doo penaūce they shall haue grace y ^t whiche was loste by syn̄e. She had a fader that was a grete Lorde & nye of the kynges blood & had a greate lordshyp in Iherusalem / the whiche he gaaf to lazarus his sone. And he gaaf mary the Castell of Magdeleyne / with all y ^e lordshyp longȳge ther to of y ^e whiche Castell she had her name & was called mari magdeleyne for she was lady therof. Thenne as many bo­kes sayen / saynt Iohan euangelyste wedded her & oure lordo bad hym goo w ^t hym & kepe his vyrgynyte & so he dyde and was clene vyrgyn. & magdeleyne went forth and gaaf her all to synne. In so moche she lost y ^e name of magdeley­ne / & was callen the synfull woman But it was often seen that oure lorde made of the greteste synner y ^t holyeste afterwardes. And soo whan oure lorde sawe tyme he gaaf this woman grace to knowe her selfe / & to haue repentaūce for her synnes Thenne whan mary herde that cryste was at a mannys house that was called (Symon) the pharyse / she toke a boxe with oynemente / suche as y ^e peple vsed that ty­me for hete of y ^e sonne / & went thyder but she durst not for shame goo tofore him / but at his fete behynde hȳ & herde hym speke. And then she toke a grete sorow in her herte & wepte tenderly. & with y ^e teres of her eyen / she wasshed crystes fete & wyth the heres of her hede she wyped them & w ^t all the loue of her herte she kyssed them and anoynted them but noo worde she spake that ony man myghte here / but softly in her herte she cryed mercy / and made a vow to him that she wolde neuer trespace more. ¶Thenne our lord hadde pyte vpon her / and caste oute of her. seuen fendis / and forgaaf her all her synnes in herynge of al that were there / thenne she toke suche a loue to cryste / that she lefte all her lordshyps of mawdeleyne with all other goodes / and such hym forth with grete loue / that in hys passyon there as hys dyscyples fledde frome hym. she lefte hym [Page] neuer tyll she with helpe of other had layde hym in his tom­be / & whan no man durst go thyder for fere of the knyghtes that kepte hym / she spared not. Cū tenebre essent. &c. whā it was derke in the dawnynge she toke with her swete baw­mes to anoynte Crystes body with / she shewed loue bothe in wyll and in dede / wherfore Cryste in his lyfe heled Martha her syster of the reed flyxe that she had .vii. yere tofore & payned her sore. Et resuscitauit lazarū a mortuis). And reysed Lazar her brother frome deth to lyfe that had layne .iiii. dayes stynkynge in his graue. And whan our lorde rose frome dethe to lyfe he appered to her / & suffred her for to touche hym & kyssed his fete. Thenne whan it was knowen to the Iewes that Cryst shewed her so many tokens of loue before all other whan Cryst was styed vp in to heuen they toke Mary and Martha her syster. Lazarus maxencius. and many other / and put them in to an olde shyppe in to the see to haue drowned them / but god ordeyned so for all thynge at his wyll and brought them saufe to a londe called myra­cle / & there they rested vnder a banke that was nygh y ^e temple / thenne Mary sawe moche people comynge towarde y ^e temple to do sacryfyce to theyr mawmettes / and the lorde of the countree came w ^t them / but Magdaleyne was gra­cyous / & with gracyous wordes torned them agayne. Then this lorde had grete lust to here her speke and sayd thus to her / yf that god that thou spekest of be so gracyous & of soo grete power as thou sayest / praye to hym that I may haue a chylde by my wyfe that is barayne and than I wyl beleue in hym. Thenne Mary sayd she wolde / and within shorte tyme after the lady conceyued and was with chylde. Then̄e this lorde anone made to ordeyne euery thȳge that longed to hym to go to Iherusalem to Peter for to wyte of hȳ why der Magdaleynes prechynge were true or no and vytayled well his shyppe and made hym redy. Thenne came his lady [Page cxvi] prayenge hym that she myghte go with him so with grete prayer y ^e lorde graunted her / thenne by assente of thē both they made Mary maudeleyne to kepe her lordshyppes and goodes y ^t they had & Mary sette a crosse in eyther of theyr sholders. & bad them goo in the name of god. whā they had seyled a day & a nyghte grete tēpest arose in so moche that they wende al to haue be drowned. ¶Thenne was this la­dy sore aferde and therewith she began to trauayle / and so was delyuered of a manchylde as maudeleyne sayd and she in the byrth fyll downe dede. Then this lorde made greate sorowe & lamentacyon / and sayde. Alas alas / I wretche what shal I do with this chylde nowe is the moder dede & nedest must y ^e chylde deye Also for here is noo womannys helpe to kepe it. ¶Thenne he cried to maudeleyne and sayde / alas mary why doste thou thus to me. thou behote me a chylde. & now is the moder dede & y ^e chyde must nedys deye for fawte of womans helpe and I my self loke euer whan I shal be drowned. Helpe mary and haue compassyon on me and of my chylde. Thenne sayd the shyp man cast this body in to the see for we shall neuer haue reste whyle it is in y ^e shyp. Then sayd the lorde she is not dede / but lyeth in a swoune for fere. but I praye you lete vs haue y ^e shyp to yon de roche For I had leuer to graue her there / than to cast her in to the water. And for there was none erthe to make her a graue / he left her hangynge on the roche of stone. and the chylde by the moder. & couered them w ^t his mantell and be toke thē to god & mary mawdeleyne to kepe and wente his way. So whan he came to Iherusalē he spake with peter / & he bad hȳ be of good cōforte though his wyfe were dede. For god myghte restore her to lyfe ayene / thenne peter shewed hym the places there as our lorde was quycke & dede and tolde hym of his byrthe & of his passion of his resurreccyon & his ascencyō & enformed him of the sayth & made hȳ [Page] stedfast to cryste. & whan he had be there .ii. yere. peter sente hȳ home ayene And badde hȳ grete wel mawdeleyne and her felysshyp. Thenne whā y ^e lorde came ferre in y ^e see and sawe the place there his wyfe laye / he longed sore in his herte to goo thyder And then he prayed the shypman to set hȳ there Then he sawe a lytell chylde syttȳge on the see sonde pleyng with smale stones / but as soone as y ^e chylde sawe hym / it ranne forth in to the rocke / & he folowed tyll he ca­me there he lefte his wyfe & he toke vp the mantell and foū de y ^e chylde soukyng on his moders pappes. Thenne thanked he god & mary maudeleyne. and then he sayde. Mary y ^u art greate with god. y ^t haste keped a yonge chylde soukynge vpon a dede body. in greate comforte & Ioye to me but and y ^u wylte pray to thy lorde that my wyf myghte be restored to lyf then were I euer boūde to be thy seruaūt / & wyll whyle I lyue. Thenne with that worde she spake & sayde. Blessyd mote y ^u be mary that were mydwyfe to me / and nouryse to my chylde whyle I haue be in my pylgremage. Thenne sayd this man wyfe arte y ^u a lyue. & she sayd ye syr nowe I come fro my pylgremage as ye do / & tolde him of euery place that he had be at then / he kneled downe and thā ked god and Mary magdeleyne And whan they came ho­me they foūde mary prechynge & techynge the peple & ano­ne they kneled downe & thanked her & tolde her what peter sayde. & prayed her to telle what they sholde do. and they wolde doo it with good wyll. Thenne mary bad they shol­de distroye y ^e temples of mawmentry. and byld chirches & make fontes & crysten the peple and so within shorte tyme all the londe was crystened. Thenne for mary gaaf her all to contemplacyon she / went ferre in to a wildernesse and was there therty wynters vnknowen to ony man Descendebant angeli et eam in ethera leuabant) And angellis ca­me seuen tymes a daye / and bare her vp in to the ayre. and [Page cxvii] there she was fedde with heuenly fode. But whā god wol­de that she sholde passe out of this worlde he made an holy preeste to see / how angellys bare her vp in thayre. Thenne wente he nere y ^e place. and asked in the name of god / who was there. Yf it were a crysten man / he shold speke and tell what he was Thenne answered mary magdeleyne & sayd I am the synfull woman y ^t the gospell speketh of that wys­she crystes fete. And she bad the preest goo to Maxencius the bysshoppe and byd hym on ester day in the mournynge to be in the chyrche & there I wyl mete him & whan he co­me to y ^e chirche he sawe howe mary was borne vp two cubites fro the erthe with aūgellys that he was sore agast Thē ne mary called to hȳ come nere and goo saye a masse that she myghte be houseled thenne in syghte of all y ^e peple whā masse was done she was houseled & receyued goddis body in fourme of brede. And anone therwyth she gaaf vp the goost. Thenne toke the bysshop the holy body & layed it in a tombe of stone and wrote all her lyfe in the worshyppe of god that dyde soo gracyously by her. & all synfull peple that wyl leue theyr synne. Thus ye maye come to euerlastynge blysse to the whiche god brynge vs all to. Amen.

FRendis suche a day ye shal haue saȳt Iames daye the appostle and ye shall faste the euen in the worshyppe of god & this holy appostle This Iames was a holy mā for he came of [Page] an holy kynde he was our ladyes systers sone / and broder of saynt Iohan euangelyst / & by thassent of all y ^e appostles he was sent in to Spayne to preche the worde of god / for y ^e people were so combred with the synne of mawmetry / that he myght not torne but .ix. persones / of y ^t whiche he left the­re two to preche / & seuen he toke w ^t hym in to Iurye for he herde that there was one called Hermogines & he had a dyscyple that hyght Philetus / they two begyled soo the people that Iames had torned to Crystes fayth / that anone they torned agayne to mawmetry. Thenne Iames blamed thē to torne frome euerlastynge blysse / to euerlastynge damp­nacyon. Thenne Hermogynes herde therof and came & dysputed w ^t Iames of the fayth hopynge with the fendes craft to haue ouercome hym. Thenne Iames dyde so many myracles y ^t Phyletus forsoke Hermogenes his mayster. Then was Hermogenes wrothe & sent a company of fendes and sayd. Go ye & brynge Iames & Phyletus bounde vnto me. Then whan the fendes came to Iames / the aungell of god was redy and bounde the fendes y ^t they cryed. Iames appostle haue mercy on vs / for we be bounde so sore w ^t yren chaynes that wo is vs on euery syde. Then sayd Iames wherfore be ye come hyder. And they sayd Hermogynes sent vs hyder for to brynge the & Phyletus boūde to hym / & now goddes aungelles haue bounde vs / that wo is vs to suffre this payne. Thenne sayd Iames I wyl lose you so that ye go to Hermogynes and brynge hym hyther bounde too me / and do hym no more harme. Thenne sayd they to Hermogynes thou haste sent vs where we haue be boūde with yren chaynes / but now we wyll bynde the and brynge the before Ia­mes. Thenne sayd they to Iames / this false Hermogynes hath doone to the and vs moche trybulacyons and dysease / Now gyue vs leue for to auenge bothe the and vs vpon hȳ Thenne sayd Iames / nay not soo. My mayster Ihesus bad [Page cxviii] me do good agaynst euyll. Thenne Iames bad Phyletus vnbynde Hermogynes. Thenne sayd Hermogynes / now I knowe the malyce of the fendes. I praye the Iames gyue me some of thy power / or elles these fendes wyll sle me / then Iames gaue hym his owne staffe / and then he wente boldely to his owne hous / & toke his bokes and kest theym in the see / and came to Iames and fell downe on his knees and cryed hym mercy. Thenne was Iames gladde & crystned hym and taught hym the fayth / & after he was an holy man and god wrought many myracles for hym. Thenne herde the Iewes therof and toke Iames and bounde a ro­pe aboute his necke and ledde hym vnto kynge Herode and prayed hym to do Iames to dethe / or elles he wolde torne all theyr nacyon to Crystes faythe and destroye theyr lawe Thenne Herode commaunded to smyte of his heed / & whā he was deede Hermogynes and Phyletus w ^t many other of his dyscyples toke Iames body / & for they durst not for the Iewes bury it they toke it with theym in to a shyppe & went in to the see / prayenge god to brynge them there as he wolde that the body were buryed. Thenne god gouerned y ^e shyppe so that they landed in Spayne. There was a quene called Lupa y ^t is a she wolfe / & she was called so for her cur­sed lyuynge / thenne they toke the body and layde it vpon a stone / and that stone waxed so soft that the body sanke downe in to the stoone / lyke as it had ben a tombe made therfore Thenne some of them kept the corps whyle the other went to the quene Lupa & sayd for she wolde not receyue Iames in his lyfe god sent her the body thyder to be buryed / wher­fore we pray you of a place to burye his body in to his wor­shyp for suche an holy man. Then this quene dyde her wol­ues kynde / & wyst well y ^t the kynge of spayne was a yll man of maners / & wolde do them harme & sent to hym praynge to ordeyn a place where this body myght be buryed and he [Page] dyde as a cursed man shold do / he toke them and put them in pryson / and bounde them fast hande and fote with grete yren chaynes. And as he sate at his mete an aungell came and lete them out of pryson / and badde them go theyr way and so they dyde. And whan the kynge herde that / he sente two knightes w ^c moche people to brynge them agayne / and whan y ^e knyghtes came to a brydge y ^t they were gone ouer / they wolde haue gone after & the brydge brake y ^e knyghtes & al the people were drowned. Thenne was the kynge aferde of vengeaunce & sent after theym peasybly / and prayed them to come agayne & they sholde haue all theyr desyre / & whan they came agayne the kynge cōmaunded all the cyte to be crystned Then whan y ^e quene herde y ^t she was wrothe and thought to do them all y ^e harme & dyspyte that she coude / & sent for them prayenge them to come to her / & she wolde ordeyne for hym in the best wyse / & whan they were co­me she sayd. Go to suche an hyl / & there I haue oxen and bulles / take of them & yoke them in a wayne / & laye the corps therin / and lete theym choyse theyr waye / & thyder as they lede the wayne I graunt you the place to bury the corps in Thus she dyde for grete malyce hopynge that the wylde bestes wolde haue dystroyed them all / but whan they made a crosse tofore them the beestes stode styll whyle they were yoked in the wayne & so lete them go / & in syght of all y ^e people they ledde the wayne in to the quenes palays / & then she repēted her & cryed mercy to god & saynt Iames and anone was crystned and gaue the palays w ^t good wyl to saynt Iames / and y ^t longeth therto / & made therof a worthy chyrch & layde saynt Iames therin & dyde hym all the reuerence y ^t they myght / & there god sheweth many fayre myracles.

GOde frendis suche a day ye shal haue saȳt Annys daye y ^t was oure ladyes moder / That daye ye shall come to god & holy chirche & praye to this holy womā to praye for vs We rede of .v. holy women that hyghte Anna. I wyll tell you of thyse .v. wymen. The fyrste Anna was moder to y ^e pro­phete samuell y ^t gouerned y ^e people of Israhell. Anna had a husbōde y ^t hyghte Eclana & he had no chyldren by anna lōge tyme but by grete prayer to god at y ^e laste he had a sone y ^t was called samuel Then was there another āna y ^t was wyfe to a man called raguell / & they had a doughter hyghte sare / y ^e whiche sare had .vii. husbōdes & euer y ^e fyrste nyghte y ^t fynde strangeled theȳ whā they wolde [Page cxx] haue comuned w ^t her only for luste of flesshe & not to brȳ ge forth frute to goddis plesaūce & for no chylderen. But soone after came yonge tobye and by techynge of thangel. Toby wedded this sare & threnyghtes & .iii. dayes he forbare his wyf & was in prayers / & so after he had chyldrē The iii. anna was thelder tobyes wyf this elder tobye was an olde man & dyde y ^e werkes of mercy full be syly. & to preue his mekenes & suffraūce / god made hym blynde. For on a day as he beryed many deed bodyes that were slaȳ he was wery & lay downe in his hous by the welles & as he loked vp y ^e dong of the swalowes fel in his eyen & so he was blȳde but for he toke it pacyently & thāked god of hys vysytacyō god restored hȳ his syght ayene The .iiii. anna was in the temple of Iherusalē / whan Ioseph & our lady bare cryste to y ^t temple on candelmasse daye For she prophecyed of crist how it sholde fall of him. This anna was soo holy / y ^t whan she had be wedded seuen yere her husbonde deyed Thenne went she in to y ^e temple & was there nyghte & daye tyll she was .iiii. score yere olde. thenne had she grace of god to see hȳ bodely or she deyed & had him in her armes. The .v. anna is our ladyes moder. So whā our lady was of age & brought in to the temple and left there with y ^e other vyrgynes of her age to lerne moyses lawe and to serue god nyghte & daye. This Anna had a husbonde that was called Ioachym oure ladyes fader / & was come of y ^e kynred of Dauyd for the prophetes had told longe tofore / how the kynred of dauyd sholde descende downe to cryst & had wryten it in bokes y ^t were kepte in y ^e tresorye in y ^e temple then kynge herode of Iherusalem thoughte to torne y ^e lyfe of god to hȳ & to his eyres / and toke the bokes oute of the tresory. and made to brenne them for the mynde of cryst sholde haue be forgotē and by this meane to haue torned the lygnage of dauyd to hym / wherfore there be no bokes that telleth howe Ioachym [Page] descended fro Dauyd. ¶But whan herode hadde done this foule dede yet were ther some good wyse men y ^t had copyes of this bokes with in thē at home y ^e tolde how Ioachym came of y ^e kyngdom of dauyd for dauyd had many chylderē & one of theym was called Natan / of y ^e whyche come leuy / & there was a nother called panther & of hȳ came Barban y ^t was Ioachyms fader. y ^t maryed our ladyes mo­der (Pater eius Ioachym) mater vero āna vocati This Ioachym that was our ladyes fader / & her moder Anna whan they had this chylde / she was gyuen after in marya­ge to Ioseph. And so both Ioachȳ & anna ended theyr ly­fe full vertuously. Therfore as god sayth. Of a good tree comyth good frute Soo of this good woman came a holy ofsprynge. Soo lete vs serue this holy woman y ^t she maye pray for vs now & euer. Amen.

THe satyrdaye euer in y ^e fyrste hole weke of lente is redde the gospell of Mathewe y ^e .xvii. chapytre. (Assūpsit Ihesus petrū & Iohānē In y ^e whiche is shewed how y ^t our sauyoure toke .iii. of his dyscyples peter Iames & Iohan his brother & ledde thē vnto a hye moūte y ^t is called Thabor & there he was trāsfygured byfore thē. And his face shone as y ^e sōne & hys clothȳge were whyte as y ^e snow. And there appered Moyses & Hely spekynge with [Page cxxi] hym &c. All this was done for our lernynge / & our grete cō forte & Ioye y ^t is to come. For in that y ^e our lorde was thus transfygured in to soo greate bryghtnesse / Betokeneth the glory that y ^e soule & body of euery crysten man & woman shall haue here after yf they lyue well in this worlde & kepe the cōmaūdemētis. This daye is greatly pryuyleged in holy chyrche. In so moche y ^t orders ben gyue as this day tho­ruth all crystēdome and grete pardons be graūted to this day in dyuerse places. As in to syon plener remyssyon and alle is to the wele & comforte of man & for a purueance to sanctyfye his soule / that in the laste resurreccyon the sayde soule Ioyned to the body maye togyder be gloryfyed & trāsfygured in clernesse more / bryghter than is the sonne and so euer to endure. Thenne to haue more knowlege of this transfyguracyon. ye shall vnderstonde that oure lorde toke thyse thre dyscyples & appostles. For by cause he was more famylyer with theym than with ony other. & also to Peter he made afore by promysse to be hede of y ^e chyrche & prynce of the appostles And Iohan he toke for a synguler loue y ^t he had to hym and for his vyrgynyte. And Iames the more for by cause he sholde fyrste dye for his loue / & take mar­tyrdome. Also our lorde had there Moyses / that was dede before this transfyguracyon a thousande yere & fyue hon­dred And also Hely the greate prophete that was a thousā de yeres & more afore translate in to paradyse a lyue and is yet a lyue. And y ^e sayde Hely is preserued to preche agaynst Antecryst in thende of the worlde and the sayde antecryst shall putte him to deth / and martyre hym. ¶Thyse two he toke in sygnefyenge. y ^t he is and shall be Iuge of alle that is dede as Moyses was thenne. And is in body and also of all those that ben a lyue / as is yet the sayde prophete. Hely in paradyse. And also for by cause that they bothe fasted. fourty daye in penaunce / as it is shewed of Moyses (exodi [Page] xxx. & of Hely .iii. regū .xix. & soo we rede not of Abrahā ne of Noe / or of suche other that then were in lymbo with Moy­ses nor also of Enoch that yet is alyue with the sayd Hely in paradyse. So thenne by this may we lerne that it pleaseth moche our lorde that crysten people fast .xl. dayes / that is to saye the lente / that they may be the more able at transfygu­racyon the whiche shall be on pasche day / and more clerely whan we se our lorde & maker face to face in his glory. where through we our selfe shall be transfygured in soule and body in to an vnspekable bryghetnes durynge withoute ende in all Ioye and gladnes. Some peraduēture that here this wyll say that they wolde fast / but they may not. For y ^e whi­che it is too vnderstande that there ben nyne causes for the whiche a persone is not bounde to fast. Fyrst as is a womā with chylde for she must prouyde for two and soo of congruence she ought to haue two meles / or refeccyons / without y ^t she be of stronge and of good compleccyon / thenne she may fast some daye in the weke. The seconde ben nouryces that gyueth chyldren souke. The thyrde ben seke folke that may not ete whan comyn tyme requyreth / but they that haue y ^e goute be not by this excused / for to them is a good medycy­ne breed and water. The fourthe ben poore people that ha­ue not wherof to take a good mele / or theyr refeccyon suf­fyently at a dewe houre but go from dore to dore. The fyft be poore people that lyeth bedred and may noo ferder. And haue not mete ynough / yf that suche faste theyr mede shall be grete / yf ryche people fast not they fall in to dampnacy­on The syxt be fote men and horsmen that haue grete Iourneys that eete for necessyte. And elles they be not excused. The seuenth ben those that ledeth theyr lyues in grete laboure but handcrafty men ben not excused therby. The eyght ben yonge people. For as saynt Thomas in .ii. secunde sayth A yonge man may he excused tyll he attayne & come to .xxi. [Page cxxii] yere of aege for so longe he groweth in all his partyes / and by moche fastynge he may demenysshe it. Nor for at twelue yere of aege lete hym fast fryday in the lente at y ^e leest. And at .xiiii. yeres two dayes in y ^e weke. And at .xviii. thre dayes in the weke. And at .xx. foure dayes in y ^e weke. And at .xxi. all the dayes in lente. ¶The ix. ben aeged people that may not ete / but they that in aege haue good stomackes and ben hole ben not by this excused.

IN the fyrst book of scrypture is wryten y ^t after god of his in fynyte goodnesse hath made man / & ordeyned hym to be lorde & haue domynacyon of all other lyuynge creatures & he broughte or causede them to be broughte as it pleysed him be­fore man adam to the entente that he sholde knowe all that was made for man. & to gyue to euery lyuynge creature a name / accordynge to his nature and to y ^e propryete therof. Therfore it is of congruē ce / that of and for the noblenesse / dygnyte and vertue of e­uery good thynge oughte to be praysed magnyfyed & loued the name that sygnyfyeth that same thynge Specyally the more / yf the imposytoure & gyuer of the name hath perfyte syence and knowlege bothe of the thynge / but of all the names that euer hath or shall be in the vse and knowelege of man. The name Ihesus sygnefyeth y ^e moost noble / moost honorable / and the mooste precyouse thynge that euer was is or shall be. (Quia filius dei) Ihesus is the name of the sone of god the seconde persone in the trynyte (Ante seculo Before the worldis creacyon predestynate and ordeyned in the hye wysdome of the godhede. thus in our nature and kynde to be named and called Ihesus. Though it were in terra ex tempore) To vs here in erthe shewede as a newe Imposycyon / sent and releued frome heuen by thaungell gabryell the whiche after he hadde of his heuenly message shewed to the blessyd vyrgyne. Marye how she sholde conceyue [Page cxxiiii] / and brynge forth a chylde a sone. Filium. He added and sayd. Vocabis nomen eius Ihesum) Thou shalte name and calle hym Ihesus (Luce primo) ¶And the same wordes after that were sayd vnto her holy husbonde Io­seph The very true wytnesse and keper of our blyssed lady moder and vyrgyne. Be not aferde sayd the aungell of god vnto Ioseph / drede the not to take mary thy spouse and to abyde with her for that she hath conceyued / that is to saye the chylde that is in her / is of the holy ghost. De spiritu sā ­cto est ¶And shal brynge forth a sone (Et vocabis nomē eius Ihesum. Mathei primo. And atte his cyrcumcysyon where he shed fyrst of his blode (Vocatum est nomen eius Ihesus / This blessyd babe was of theym named and called Ihesus. ¶By the whiche name Ihesus / he was called or clypped by for he was cōceyued so in his moders wombe sayth the euangelyst (Quod vocatum ē priusquam in vtero conciperetur Luce secundo / ¶O thou blessyd Ihesu. O thou souerayne Ihesu. O holy and heuenly name Ihesus I beseche the be to me / and al that worshyp and honoure and loue thy holy name Ihesus be to vs very Ihesꝰ. What is Ihesu to saye / wyll ye aske me / by cause I haue desy­red hym to be to vs very Ihesus. Forsothe Ihesꝰ by interpretacyon Est idem quod saluator seu salutare vel salus. ¶Ihesus is as moch to say as a sauyour / a helth gyuer / or helthe it self. All we be synners / and all we be borne the childerne of yre / and haue nede of grace sayth saynt Poule. Of whome shall we haue this grace / and be delyuered frome synne / and certaynly of none other / but of Ihesu / that is Plenus gracie et veritatis. et per quem gracia et veritas Iohannis primo. Of Ihesus full of grace and also by who me all the grace and our saluacion cometh. And also with out Ihesu no grace may be hadde / and also nor no good dede ne operacyon may be wrought / Iohannis decimo quin [Page] to) Sine me nichil potestis facere) for this blyssed Ihesus the holy faders and patryarkys / Abraham / Iacob and o­ther / mourned longed / and syghed cryenge and callynge. Veni domine veni) Come lorde come Discende / Come downe gracyous Ihesus / and delyuer vs out of prysō that we all ben in / & must goo to for the synne of adam. Of this desyred Ihesus and of his blyssed actes & dedes wroughte and done by hym and his name be the prophesyes the fygu­res the sygnes and oracles and tokens innumerable wrytē in holy scrypture. And though in scrypture be founde other persones of this name Ihesus filius Naue / other wyse called Iosue. And Ihesus filius syrac. And Ihesus the sone of Iosodech / and though eche of these were accordynge to theyr name helpers / and in maner saluatoures of y ^e people that then were. But there was neuer none that was vny­uersall sauyoure and delyuerer frome synne / but our Ihe­Ihesu cryst the sone of god of whome Dauid sayd and prophesyed. The fader god in heuen hath sent his onely sone Ihesu god and man / to hele and to redeme all man kynde Misit verbūsuum et sanauit omnes / and this confermyth celestis paranimphus that is the heuenly messager gabryel sayenge vnto Ioseph the spouse vntoo oure blyssed Lady / This Ihesus he sayd shall saue and redeme all his people he shall delyuer theym of theyr synnes. Ipse enim saluum faciat enim populum suum a pectatis eorum) Ihesus thenne may wel be called and knowe ye for a certayne that it is a name of myghte and of grete power. ¶Ihesus is alsoo a name of pyte and socoure Ihesus is and perpetuelly shall be to his louers rewarder and premyoure. ¶That our lorde Ihesus is of myghte and power it appereth. In rerum creatione. In demonium subiectione: et in miraculorum oꝑacōe The myght & power of Ihesu first I say is shewed and appereth in the creacyon and makynge of the worlde / [Page cxxv] and of all that is therto. For as it is wryten in holy scryptu­re (Prouerbi .viii.) Ihesus / that is to saye the hye wysdome of the fader / was before in eternyte with the fader / or heuē or erthe / sonne / or mone / water / fysshe / foule / or beest. And byfore ony lawe / or ordynaunce of ony creature in heuen or in erthe was made or create. And as it foloweth in the same chapytre. Ihesus not onely thus with the fader / before makynge or creacyon of the worlde / but also he was. Cum eo (que) cuncta componens). Ihesus with god the fader was the fourmer / the maker / the shaper of all these thynges before sayd. This wytnesseth and confermeth the euangelyst Io­han saynge thus. Oīa per ipsū facta sunt et sine ipso factū est nichil). By Ihesu sayth the holy gospell / all thynges we­re made and created / and without Ihesu there was neuer ony creature made. O Ihesu syth it is so y ^t here in erthe men for a small power / a transytory domynacyon in a reame / in a cyte / or in a countre receyue grete reuerence & worshyppe What honoure / what reuerence / what laude / or praysynge ought to be gyuen to the Ihesu / that thus by creacyon arte lorde of all creatures / of whome and by whome euery thynge hath his beynge and substaūce / certaynely no tonge may speke / nor herte thȳke it / this name Iesus is exalted as wytnesseth saynt Poule aboue al names. In so moche y ^t. In nomine iesu omne genu flectatur celestyum terrestriū et infer norum. Ad philypenses .ii. In sentence to say. All the power of aungelles in heuen / of deuylles in hell / & men vpon erthe is subget to Ihesu and to hym / and to his name bowe and gyue reuerence / honoure and worshyppe. The whiche con­syderynge pope Iohan the two and twenty of that name / and to styre the people to haue the more reuerence to oure honourable Ihesus graunted to euery persone dysposed / that as ofte as the blyssed name of Ihesu is reherced in the dyuyne seruyce / and dooth bowe his knees and that ma­keth [Page] inclynacyon or smyteth hymself vpon his breste with deuocyon and reuerence / soo ofte he shalle haue .xx. dayes of pardon and remyssyon of synnes. Also I sayde that the myghte & power of Ihesu is shewed ī subduȳge of wycked spyrytes. The whiche nedeth not longe to treate of. For it is manyfested Innumerable in all the foure euangelistes how they drede Iesu fledde hym were caste oute of them y ^t they vexed / by Ihesu somtyme a legyon of deuylles from one man And howe they haue noo power / but of y ^e suffraū ­ce of Ihesu as playnly sheweth in the story wryten Mathei viii. & Marcy .v. And many other places of the gospel. and not only thus by Ihesu in hys owne person / but also by his discyples deuylles and cursed spyrytes were subgette and obeyed / as it is wryten Luce .x. Domine ecia demonia sub [...]i cuintur nobis in nomine tuo) Lorde sayde the discyples to Ihesu with grete Ioye / forsoth in thy name lorde euyll spyrytes obeye to vs Thys wyll euery crysten mā / this power may not can not be demynysshed lessed. For Ihesus is god of Infinite power. therfore as then so euer sene & euer shall contynue y ^t who so euer call deuoutly & truste verely in this holy name Ihesu / he shall not / he maye not fayle of helpe wytnessynge y ^e prophete sayenge) Quicū (que) vocauerit no­men domini saluus erit Iohānis .ii. Of many storyes that shewe y ^e same / one I shall telle you. In the tyme of kyng herry y ^e thyrde there was in the chircheyerde of saynte Edmoundes bery a chylde with a payre of tables in his honde studyenge to make hys letters & to wryte / & sodeynly he was by the power of god rapte / & taken frome that place & brought in to ferre & straunge coūtrey / & then ledde in to a grete palays or halle and there he mette with other thre chylderen that were of dyuerse regyons broughte the sa­me tyme in suche fourme as he was There was also a relygyon man that moued thyse chylderen to confessyon the [Page cxxvi] whiche they made to hym & receyued absolucyō And then the monke dyde vnclothe theym / And bad theym Ioyne theyre hōdes togyder in maner of prayenge and goo forth And where or wheder soo euer they were ledde and brou­ghte / & what soo euer they herde or see they sholde withou­te seasynge call on the blessyd name Iesu And that Ihesu sholde euer be in theyr mouthes. After this / thyse foure chyldren were brought to places where soules were tormē ted and peyned and fendes and deuylles wold haue take thyse sayd chyldern & caste them in to payne. & as they had be taught / cryed & called / Iesu Iesu Iesu / & the wycked spyrites anone and at all tymes fled from them After this dredfull wysyons they were broughte to delectable and plesaūte places / and there they sawe angellys and holy soules and of dyuyne secretes / and of y ^e vnspekable Ioyes of god Ihesu. For mannys wytte and knowynge can not in this lyf comprehende the leest prouynce therof this sene and done the chylderen were broughte ayene to the sayde hall / & & clothed ayene by y ^e sayd relygyous man. And thenne re­stored to theyre proper countreys. And the .viii. daye after the sayd rapte of this fyrste spoken chylde he was fyrste sene & foūden in the suberbes of bery & his tables in his honde Thyse vysyons was soo enprynted in this chyldys mynde that alle the tyme of hys lyf there myghte no worldely myrthe come in his herte / nor ony thynge cause hym to laughe. ¶A storye lyke to this There is wryten of Nycholas that was in the purgatory reueled to Saynte patryk how he passed all peryllys / and auoyted the deuylles oonly sayen­ge. (Ihesu adiuua me Ihesu miserere mei) Also a deuyll sayd to saynt bernarde / whan he bad hym in he name of Ihesu / go oute from the woman that the vexed. ¶(O nomen terrybyle Ihesu. iam cogis me exire) O dredfull name Ihesu / thou constreyneste me to departe sayde the [Page] fende. O merueylous O thou hy. name Iesu how is it seen that thy hye name Ihesu is soo dredde to spyrytes / that of theyr owne nature haue in comparable knowlege connynge and myghte vnto ony erthly creature. How dare specyally ony crysten creature be soo bolde to dysplease the. or doo that is or myghte be contrary to thy name Ihesu / that is to saye contrarye to saluacyon of hym. Be ware man beware and remembre the of that dredefulle worde / that Ihesu shall say to them that here displeasen hym and lyuen wyth oute drede of hym. (Ite maledicti in ignem eternum) Go ye cursed people frome me in to euerlastyne fyre The con­trary) and to the greate Ioye shall be sayd to theym that here haue lyued in drede and loued hym. (Timentes au­tem dominem glorificat) Sayth the prophete. Ihesu glo­ryfyeth and takethe to hys blysse men dredynge hym wyth loue and shall saye to theym. (Venite benedicti patris mei. possidete paratum vobis regnum. Mathei .xxv. Come ye blessyd of my fader take possessyon of the kyngedome of heuen to be partenars of my blysse and Ioye / ¶To this name alle prophetes bere wytnesse▪ and so haue therby re­myssyon of synnes ¶The myght and vertue of the name Ihesu I sayde / all is shewed (In miraculorum operacione) In the merueylous and plente full myracles that Ihesu shewed and wroughte hymselfe / and haue be done and wrought in his name / the whyche ben innumerable For manyfeste it is / that bothe of hym and in hys name / thou­sandes haue be myraculously heled. and saued / the blynde and that neuer see before haue theyre syghte the dome theyr speeche the lame crepellys and croked theyre ryghte mem­bers and lymmes. The deef theyr herynge. the lepers theyr clensynge For this there ben many auctorytees and ensamples both in the pospellys and in actybus appostolorum. Mathei quarto) Is wryten that Ihesus wente ouer all [Page cxxviii] galylee prechynge and techynge and helynge al maner of langour and sekenesse in the people. And (Marcy .iii.) is this same thynge to this entent. and how Ihesus gaaf the same power to his dyscyples. Many other and vnknowen how many tymes the experyence of the vertue of this na­me Ihesus hath be shewed to theym that haue loued and truste in thys blessyd name Ihesus.

[Page cxxx] GOod frendes suche a day ye shal haue saynt Laurence day goddes owne holy martyr. His mar­trydome as maximus sayth / shyneth to all holy chyrche and lyghtneth all the worlde / wherfore ye shal come to god and holy chirche and shal fast the euen. ¶This saynt was holy in lyuynge and grete in cō passyon of ferynge. Saynt austyne sayth that ensaumple in doynge is more commendable / than is prechinge and te­chynge therfore saynt Laurence gaue all crysten people too shewe agaynste malyce mekenesse / and agaynste coueytyse largesse / agaynst persecucion and tribulacyō loue and swetnes. ¶Whan Sixtus the [...]e had be in spayne he brought Laurence with hym to Rome / and made hym archedekyn to serue holy chyrche and poure people. Thenne had the emperoure enuye to hym and purposed for to do hym to dethe Thenne Laurence to shewe mekenesse agaynst malyce / enquyred fast after poure people / and wente vnto them / and gaue them mete and drynke and clothes and so he came to a wydowes housthere as was many pore people lodged / y ^e whiche wydowe had be longe seke of the hede ache. Thenne laurence had compassyon on her and made her hole and mekely wasshed all the poore peoples fete / and serued them of mete and drynke. And for he herde that there was a poore man besyde in a place that was blynde he went thyder and heled hym So euer the more the emperoure shewed maly­ce to hym / the more he gaue hym to mekenesse and to holy deuocyon / he shewed also agaynst couycyse largenesse. For whan pope Sixtus hadde taken to Laurence the tresoure of holy chirche to kepe and to gyue to them that hadde most nede. ¶Then̄e blessed Laurence folowed his mayster and sayd. Sancte pater noli me derelinquere) Holy fader forsa­ke notte me. For I haue deled all the tresoure that thou to­kest vnto me / wherfore goo notte thou vnto thy passyon a­lone [Page] but lete me go with the / as we haue serued god to gy­der / so lete vs suffre dethe to gyder. Then sayd the pope / I wyll go to fore and thou shalte come after and suffre more penaunce than I may / for I am olde and thou arte yonge / and mayst suffre more than I / and therfore make the redy▪ For there is grete tormente ordeyned for the. Thenne were there some herde laurence speke of tresoure. Thenne the emperoure sente after Laurence / and sayd. Ostende michi thesauros ecclesie) Shewe to me the tresoure of the chirche / or ellys thou shalte be put to suche a tormente that thou shalte be fayne to delyuer it. ¶Then how pope Six­tus and saynt Laurence came vnto this tresoure / ye shall here. ¶We rede y ^t there was an holy man / that was named Orygines that conuerted phylyp the emperoure of Rome Thenne the emperoure sent a knyght of his in to fraūce / w ^c with moche people to ouer come fraūce. This knyght was called decyꝰ and in shorte tyme he made Fraunce subiectes vnto the emperoure as they were before. Then whan this emperoure phylyp herde that decius hadde done so well to greate worshyp to decius and to thanke hym for his Iourney. Themperour toke with hym a fewe men and rode out of rome agaynst decius to welcome hym home thenne De­cius sawe that the Emperoure dyde hym so grete worshyp he thought it had be for drede and not for loue & thoughte to be emperoure hym selfe / and so in the nyght nexte after as themprour lay in his bed slepynge / decyus slewe him & toke all his people to rome w ^t hȳ / then whā the romayns & the senatours herde there of what for drede & what for loue they made decius emperour. Whan phylyps sone herde telle y ^t his fader was dede in this wyse / he was a ferde leest deciꝰ wolde haue slayne hȳ & gaue his faders tresour to ho­ly chirche & bare it to pope sixtꝰ & laurēce prayēg hȳ if so were y ^e deciꝰ slew hȳ they sholde dele this tresour to holy chir­che [Page cxxxi] and to poore people that had nede. Thenne Decius sle­we Phylyps sone for feere / leest he wolde haue venged his faders dethe whan he had come to mannes state / and this was the treasoure that pope Syxtus and Laurence had / & for this treasoure they put Laurence in to pryson. Thenne was there a man that hyght Lucyllus in pryson y ^t by grete wepynge had lost his syght. Thenne Laurence made hym to se agayne / and crystned hȳ / wherfore many blynde men and women came to Laurence / & had theyr syght. Thenne themperour sent to laurence to delyuer y ^e treasure. Thenne he prayed hym of thre dayes respyte / & then he wolde shewe hym the treasour. So these thre dayes Laurence was lete out of pryson / and went and gadred all the poore people to gyder that he myght fynde / blynde / lame / and croked / and the thyrde day he brought them before themperoure to his palays and sayd. Lo here is euerlastynge treasour / this wyl neuer fayle / for it wyl endure for euer in heuen. So shewed Laurence largenesse agaynst couetyse / for he deled for goddes sake all the goodes and rychesses that he hadde / and he myght haue spente it in vayne pleasures and in worldly o­peracyons yf he hadde wolde. Also in tourmente of ins passyon / he shewed perfyte loue and feruent swetenes. Then̄e the emperour in grete furoure and anger commaunded to brynge forthe all maner of Instrumentes of tourmentrye. scourges / nayles / stones / salte / pytche / brymstone / brennȳ ­ge coles / yren / shaftes / barres of yren / and gredyrons. And cōmaunded that all sholde be spente and worne vpon Laurence / but he wolde shewe treasoure & forsake his god that he beleued on / and for to adoure and doo sacryfyce to maw­mettes and ydolles. Thenne sayd Laurence / thou vnblys­sed man / these metes and drynkes haue I euer desyred & sought. For ryght as swete and delycyous metes and drynkes pleaseth & satysfyeth thy body so these tourmentes pleasen [Page] my soule / and maken me stronge & myghty to suffre passyon for my lordis sake. Then was themperour wroth and commaūded to bete hym with scourges full of knottes and leue not tyll the blode ranne downe on euery syde. and then they layde cheynes of yren brennȳge to his sydes y ^t brenned the flesshe fro y ^e bones. & euer laurence thanked god hertely Then was decius wode for wo. and sayde thoughe y ^u wyth thy wytchecrafte scornest my tormentys / yet thou sholde­ste not scorne me. And then he cōmaunded ayene to bete hȳ with whyppes and knottes of lede tyll the bones were ba­re. Thenne laurence helde vp his hede & prayenge to god / thenne came a voyce fro heuen & sayde. Thou muste suffre more tormentes and passyon for the loue of me this Deciꝰ herde it hymselfe And thou shall come in to greate Ioye & blysse Thenne sayd decius to the people / ye maye here alle how the fendes come and cōforte hym / go and bete hym ayene with scourges / then was there a knyght of thempe­rours that hyghte romanus) that sawe an angell with a shete of sylke come & wype laurence sydes. Then he forsoke the emperoure / and became the dyscyple of saynt laurence & laurence anone crystened hym. Thenne Decius made to smyte of romanus hede thenne decyus dyde make a greate fyre & set a gerdyren theron / to roste Laurēce and thrested hym downe with fyre forkis / thenne laurence loked vpon thēperoure & sayd y ^u wretche y ^t syde that is rosted ynough / ete therof whyle that other syde rosteth I drede not thy tormentis and cast his eyen vp to god & sayde. Lorde Ihesu take my spyryte. & so he yelde vp the goost. Thenne the tor­mentours went theyr way and left the body lyenge there thenne come crysten people and toke the body and beryed it wyth grete lamentacyon. Thus laurence shewed meke­nes ayenste malyce. and largenes ayenst couetyse / ayenst passyon loue and swetnesse for the grete loue that he had to [Page cxxxii] god / made hym set noughte by all his tormentes that we­re do to his body / Saynte Gregory telleth how there was a preest y ^t hyghte staculus / and was besy to a mende a chir­che of saynte laurence y ^t was destroyed with lombardes but he wanted brede to his werke men & made moche sorowe therfore And he prayed to god and saynt Laurence besely of helpe / and then he loked in to an ouen and foūde it full of newe whyte brede and he wende it wold haue serued thē but for a weke / & it founde them Inough all the tyme that his werke was in makynge.

GOod frendes suche a daye ye shall haue the assū ­pcyon of our lady. And it is called so for that daye her sone toke her vp in to heuen body and soule / and crowned her quene of heuen / for the aun­gelles of heuen came to fetche her vp. Aungelles syngyng came with processyon agaynst her with roses and lylyes of paradyse. In token that she is rose lylye and flou­re of all women / and they dyde homage to her. For all aungelles and sayntes in heuen made Ioye and melody in worshyp and honoure of her / and so holy chirche maketh myn­de of her assumpcyon. And yet the gospell of that daye ma­keth no mencyon but of two systers / that was Martha & Maudelayne and sayth thus (Intrauit Ihesus in quoddā castellum et mulier quedā &c) ¶Ihesus entred in to a cas­tell and a woman that was called Martha toke hym in to her hous. And she had a syster that was called Mary / and she satte at crystes fete and herde hym speke. Thenne was Martha besy for to serue cryste / and she sayd to hym. Syr bydde my syster aryse and helpe me. Then answered cryst Maria meltorē patrē elegit q̄ nō auferet ab ea) Mary ha­the chosen the better parte / y ^t shall not be taken awaye fro her. These ben the wordes of the gospell of y ^t daye / & here be no wordes of oure lady as by semynge. But he y ^t redeth what saynt Ancelme sayth / there he may se y ^t the gospel perteyneth all to our lady & to the lyuynge of her. For she was the castell y ^t Ihesus entred in to / for ryght as a castel hathe dyuers propryetes that longeth vnto a castell / that it sholde be myghty and very stronge▪ ryghte so was oure blissed Lady before all other women that euer was. For there as all women be frayle and feble and easy to ouercome / oure lady was stronge as a castell / and agaynstode y ^e cautelles [Page cxxxiii] of the fendes engynes / and put them besyde at all tymes / for ryght as a castell hathe fyrst a depe dytche / ryght so had our lady a depe mekenes in strengthe of the castell / in soo moche she passed other in vertue of mekenesse. Wherfore god chose her to be moder to his sone before al other womē and therto cryst bereth wytnesse saynge thus. (Quia res­pexit humilitatem ancille sue) for god behelde the mekenes of his handmayden / all generacyons shall blesse me. This dytche yf it be full of water / it is the more strenger to the castel / this water is compassyon that a man sholde haue of his synnes and for other peoples dysease / This water had our lady. Vpon this dytche lyeth a drawe brydge that shal be drawen vp agaynst the enemyes. And lette downe agaynst frendes / by this brydge is vnderstonden obedyence / For ryght as a man shall not lete downe the brydge too his enemye thoughe he byd hym / In lyke wyse a man sholde not lete the fende come to his soule though he tempte hym But a none as he is boden ony thynge that is helpe & sou­coure vnto his soule than shall he lete downe the brydge of obedyence / and the soner the better. This dyde oure lady whan the aūgell gabryell tolde her of her concepcyon of her sone she lete not downe the brydge a none rylle she knewe wheder he was a frende or an enemye and sayd she sholde contryue and be a mayde / & kepe the vowe of chastyte that she had made to fore. And as she herde that she lete downe the brydge of obedyence and sayd (Ecce ancylla domini) Lo here goddes owne honde mayde be it done to me after thy worde. This castell is treble or thryes double walled. The fyrst wall betokeneth wedlocke for fyrste she was wyfe vnto Ioseph / or elles the Iewes wolde haue stoned her as for a lechoure and yf that she hadde contynued without wedlocke / and so the ferther wall betokeneth pacyence and the ynner vyrginyte the whiche is clene maydēhode. But [Page] that is lytell worthe but it be strengthed with the wall of pacyence / and lytell helpe is for maydenheed / it is lytel worth that can nothynge suffre of persecucyon nor dysease / but all way playnynge and grudgynge / & to be a claterer / a Iangeler / a curser / a waryer / and a scolde of her tonge / these defen­de not maydenhede / but rather cast it downe / for mayden­hode sholde be of fewe wordes / & that she speketh sholde be honoure and worshyp bothe to her persone and to all them that be in her presēce. For it is an olde englysshe. A mayden sholde be seen and not herde. This vertue had our lady. For saynt Bernarde sayth / rede al y ^e gospel ouer & y ^u shalt not fȳ de y ^t our lady spake in her lyfe ony more than foure tymes. The fyrst to Gabryell. The seconde to Elyzabeth. The thyrde to her owne sone in the temple. The fourthe at the wed­dynge in the cane of Galyle. Thus must the wall of pacyen­ce defende the wall of maydenhode. This wall of mayden­hede and yf it be well kept it is passynge all other. As Bede sayth / wedlocke is hye there as it is well kepte / but yet wy­dowhede is hyer. But vyrgynyte passeth al and hath moost worshyp in heuen passynge all other. This walle kepte our lady / for she was clene by frewyll and by vowe / and she had a degre passynge al other maydens that euer was and euer shall be / for she was bothe mayde and moder. And in this castell is a gate that betokeneth fayth. For ryght as it is unpossyble for a man to go through a wall of stele / ryght soo it is impossyble to a man to please god without faythe. This fayth had our lady passynge all other. For as it semeth Impossyble for a woman to conceyue without carnal concupyscence of man / for it was neuer seen before / but by techynge of an aungell she beleued. And soo came Cryste and entred by the gate of byleue in to y ^e body of our lady. This gate had a toure aboue / whiche betokeneth charyte / for that is aboue all thynge / and that vertue had our lady. Well may she be [Page cxxxiiii] called a castell / for ryght as all maner of people fle in too a castell both olde and yonge for drede of enemyes. In so moche that the leest chylde that can crye or speke that is a fer­de of ony thynge / anone cryed / Lady / lady for socoure and helpe. For she is socoure and helpe both to yonge / and too olde / lesse and more in sykenesse and in helthe. The holy goost is capytayne of this castell / and his knyghtes ben holy aungellys that goth with oure lady bothe nyght and daye / In this castell ben two maner of systers Martha and Ma­ry Magdalene (Martha recepit illum in domum suam) Martha receyued hym into her hous / and was besy to ser­ue hym / and the other sate styll and had grete lust too here hym speke. By these two systers I vnderstōde two maner of lyuynge of people / that one is actyue / and that other cō templatyue. Martha betokeneth actyue / that is besynesse in this worlde / but that sh [...] [...]e be for Crystes sake / that is to take poore people in to his hous / and then to gyue them mete and drynke / clothes herborugh / visyte them that be in pryson comforte the seke / blynde and lame and to burye the dede. By that other I vnderstonde the contemplatyffe that is to the people of holy chirche that sholde voyde in all that they may this worldes besynesse / and gyue theym too all spyrytuell occupacyon. And thoughe they do thus / yet there be couetyse people of the worlde that saye that it is all lost that men of holy chyrche haue / for it semeth to theym that they do noo good. Saynte Austyn sayeth that all the worlde is holy chirche / but yet god answered for them and is theyr aduocate and so he wyll at all tymes whyle they ly­ue in rest and inpeas with in theym selfe. But nowe se how oure blyssed Lady moder of oure sauyoure Ihesu Cryst satysfyeth both these lyues / she was fyrste named Martha / For there as Martha was besy to receyue oure sauyoure Ihesu cryst in her hous / oure lady receyued hȳ into her body [Page] and there he was .ix. monethes / and she fedde hym and after came poore and naked into this worlde / and she ga­ue hym mete and drynke of her pappes and soo fedde hym And whan he was naked / she clothed him and nourysshed hym / and whan he was syke by kynde of his youth / she heled hym and whan he was bounde honde and foot / in his cradell as in pryson / she came to hym and vnboūde hym & toke hȳ and healed his sores with the mylke of her pappes and whā he was dede she holpe to burye hym in his tombe and thus she fulfylled the offyce of Martha perfourmyng the .vii. werkes of mercy & yet she was many tymes trou­bled in her herte / whan she must bere hym froo countre to coūtre that was ful of mawmettes and there as she knewe no man. And whan that she sawe hym taken and stryped naked / beten with scorges that all his body ranne w ^t stre­mes of blode nayled on the c [...]e / and so done to deth that was to her grete trouble. Thus was oure lady actyue / for as the gospel telleth / she gaue soo grete delyte to her sones wordes that she bare in her herte / all the lyfe and techynge of cryst. In somoche that she taught the foure Euangelystes. Marke / Mathewe / Luke / and Iohan moche of that they wrote. And namely saynt Luke. For he wrote moche of the manhode of cryst and so fulfylled the offyce of Mary For it was for the best / whan her sone styed vp into heuen she lefte all her besynesse / and gaue her to contemplacyon tyll her sone fette her out of this worlde. Thus euery man that can vnderstonde may se that this gospell is conueny­ent to be redde for it toucheth the lyfe of our lady. Thenne for this day is thende of her lyfe in this worlde. Therfore holy chyrche redeth this gospell in example to all crysten peo­ple to perfourme the same lyuinge in as moche as they may & as god wyll gyue theym grace to serue our lady. I shall shewe you an ensample

[Page] GOod frendes suche a daye ye shall haue the feest of saynt Bartylmewe goddes owne appostle / & ye shall come to the chirche and here your dyuyne seruyce in the worshyp of god and saynt Bartylmewe. Ye shall vnderstonde that Bartylmewe is asmoche for to saye as. Filius suspendentis me) the whiche is for to saye. The sone hangynge vpon me or vpō waters. Then ye shall vnderstande that god is he that hangeth vpon waters in two wayes. The fyrst is whan he hanged vpon the cloudes in the fyrmament tyll he seeth tyme to lette them downe. Another waye he hangeth vpon wa­ters / whan a man or a woman is sory for theyr synnes / and wepynge sore for his trespace bytterly. Then god taketh his teres and hangeth them of the hye hylle of heuen / whe­re all the sayntes of heuen may haue them in syght in gre­te Ioye to al sayntes and to all the aungelles that ben in heuen / whan they maye se man or woman that hathe done a­mysse in many trespaces to forsake theyr synne and do no more / therfore the teres of man or woman that is sory for theyr synnes in this maner quenched the fyre of helle. Of these teres speketh Iohan Grysostome and sayth. O thou teere that arte mekely let in oryson and prayer with good deuocyon / thy myght is soo grete that thou goost to heuen and takest the worde of the Iewes mouthe makynge hym to torne the to saluacyon that before was in waye of dampnacyon. Also thou makest thyn accusers dombe the fendes and so thou quenchest the fyre of helle that fendes made redy agaynst thy comynge / and thus god hangeth vpon wa­ters. Thenne bycause saynt Bartylmewe was goddes so­ne / as all ben that serueth hym / he was hangynge vp in foure wayes / in deuocyon of holy orysons prayenge / & in faith monycyon / and in suffrynge of passyon. He was hangynge to god warde in deuoute orysons / for that the whiche he sasayd [Page cxxxvi] with his mouth he thought in his hert / so that his herte was alwaye hangynge vp towarde god bothe in worde and in dede as the preest sayth in the masse Sursum co [...]da Holde vp your hertes / thus this holy saynt Barthylmew had euer his herte to god for deuocion.

WOrshypfull frendes suche a daye ye shal haue the Natiuite of oure lady / y ^t is whan she was borne / & ye shall fast the euen & come to god & holy chirche in the worshyp of our lady saynt Mary. Ioachim was her fader / & Anne was her moder. There can no man tell y ^e Ioye y ^t Ioachym and Anne had in theyr hertes whan oure lady was borne / for they had prayed .xxx. yere to god nyghte and daye / & dealed moche almesse: & for the good dedes y ^t they dyde they hadde reuelacyon of god y ^t they sholde be holy and please god / & also by y ^e birthe of our lady y ^e repreef y ^t they had before of their bareynes sholde be put awaye / & so Anne wente forth amō ge other women. So y ^t the byrthe of our lady gladded y ^t fa­der & the moder / wherfore god sente theym fruyte of theyr bodyes more by grace than by kynde. Then all y ^e neyghboures came & conforted Anne & called her doughter Mary as y ^e aūgell bad or she was borne. Ye shall vnderstande y ^e holy chirche worshippeth .iii. byrthes. One of our lorde / another of our lady / & the .iii. of saynt Iohan Baptist. Shewynge o­penly y ^t euery body y ^t wyll be saued muste be thryes borne. Fyrst of his moder in this worlde / y ^e .ii. from sȳne by water wasshynge / y ^e .iii. out of this worlde to Ioye passynge. The [Page] fyrst betokeneth by our lady / y ^e .ii. by saȳt Iohan baptyst y ^e thyrde by our lorde Ihesu cryste. For thyse thre byrthes is grete Ioye and myrthe seen & herde Though a woman ha­ue grete payne in the byrthe of her childe. I may well byle­ue saynt Anne then our ladyes moder hadde not so in her byrth of her childe our lady For she was halowed in her moders wombe holy borne / and holy euer after. So whan she was born & wened & was thre yere of age. Ioachym and Anne & other frendes brought Mary in to the cyte of Ierusalem tofore the Temple as they had made theyr a vowe tofore. Thenne the Temple stode on an hyll & was .xv. steyres vp to the dore and so they lefte Mary at the nethermest stayere whyle they made theym redy to doo theyr offrynge Thenne wente Mary to the vppermoost grece herself and knelynge downe made her prayers to god as she had be of a grete age / for the holy ghost was euer with her / & gaf her grace. Also god sente her an angell to kepe her and to teche her. And whan her fader & moder had offred / they went home & left her there / & she chaūged no cher [...] but gaf herself all to spyrytuel occupacyon / & euery daye from morowe to vndern she was in her prayers / and from vnderen tyll no­ne she occupyed her craft of weuynge of clothes in the Temple and at none the mete and the drynke that was brought to her she gaf to poore peple & was in her deuocyon tyll an angell brought her mete. Thus she lyued so clene & so ho­nestly / that all her felawes called her quene of maydens. And whan ony man spake to her / mekely she lowted with her heed and sayd (Deo gracias) For that worde was co­men in her mouth / and therfore she is lykened to a spycers shop for she smelleth swete / for the presence of the holy ghost was with her and habundaunce of vertues that she sholde bere the kyng of vertues. ¶And thus her byrth dayly is Ioye to all good crysten people. ¶How this daye [Page cxxxix] was fyrst founde a grete clerke Iohan bellet telleth / there was an holy man that prayed to god often by nyght / and on a nyght as he was in his deuocyons he herde a songe of an aungell / that oure lady was borne of her moder and no more of all the yere after. Soo in a nyght he herde this melodye in the ayere wherfore this holy man prayed to god y ^t he myght haue wyttynge what was the cause that he herd y ^e melody that nyght and nomore of all the yere after. Then came an aungell to hȳ & sayd y ^t nyght oure lady was borne of her moder and / therfore the melodye was made in heuē at that tyme. Thenne wente he to the pope and tolde hym how the aungell sayd / and thenne the pope commaunded that day sholde be halowed for euer more / thus came this feest fyrst into holy chyrche. Also oure lady is borne by wa­ter wasshynge / that is by crystnynge. for whan our lorde Ihesu cryst was baptysed in y ^e water of flom Iordan then our lady & the .xii. apostles in y ^e tyme were crystned / therfor ryght as our lorde folowed the olde and the newe lawe both & all that felle to a mā of ryght / & so our lady fulfylled both lawes / & all felle to a woman at the same crystenynge / for there her sone toke his ryght name & she bothe / And as y ^e gospel telleth whan our lorde Ihesus was crystned the fad of heuen spake & sayd (Hic est filius meus &c) Here is my welbeloued sone. But after he was called Iesus goddes sone / & fro y ^e tyme our lady was called the wyf of Ioseph & after y ^t she was called the mode of ihesu to moche worshyppe of her. The thyrde tyme our lady was born to Ioye pas­synge / for whan she sholde passe out of this worlde her sone came w ^t grete multytude of angels & brought her to heuen with moche Ioye / & there crowned her quene of heuen Empresse of helle & lady of al y ^e worlde so she is in euerlastynge blysse.

GOod frendes suche a daye ye shall haue holy ro­de daye / in the whiche ye shall come to the chir­che in worshyp of hym that was done vpon the crosse / this daye is called (Exaltacio sancte crucis) The exaltacyon of the crosse / that is to saye / the lyftynge vf of y ^e holy Crosse whan saynt Eleyne had set the Crosse in Iherusalem crysten people dyde it grete wor­shyp But then came the kyng of Perse y ^t was called Cosdre & he toke the Crosse with hym & made the Cyte bare / and bare a waye all that he myght & wente in to the Temple & toke all the tresour Iewels & precyous stones & bare them awaye. Thus this cursyd man dyde destroye many kyng­domes & so bare the holy Crosse in to his owne countree / Then themperour Eraclius herde therof & was full wroth & sory / & sente to this Cosdre to trete w ^t hym for Eraclius was a crysten man Then Cosdre answered cursedly & sayd he wolde not treate tyll he had all his peple to forsake cry­stendom & do sacrefyce to his mawmettes. Then this Emperour Eraclius betoke all to god & gadred hym an oost of peple to fyght w ^t this cursyd kyng Cosdre hopynge to god [Page cxli] to gete the holy Crosse ayen. But whan this cursyd kyng Cosdre came he fell in suche a fantasye & madnesse that he toke his sone al the gouernaūce of his reame & lete make an hous for hymself in maner of an awter lyke vnto heuen / & made it all shynynge golde & precyous stones / & set hym­self in the myddes in a chayr of golde / & commaunded that all the peple sholde calle hym god / & so sate / & the holy Crosse in his ryght honde in stede of his sone & on left honde a tame kocke in stede of the holy ghost & hymself in the myd­des in stede of Trynyte and thus he sat lyke a madde man Then his sone herde that Eraclius was comynge / he wente ayenst hym / & met hym at a grete water ouer the whiche water was a brydge. And then by thassent of both theyr oostes / that the two chyef captayns a myddes of the bryd­ge sholde fyght for theym all / and bothe endes of y ^e brydge sholde be drawen vp / & whiche of them y ^t had the vyctory sholde haue both the kyngdomes. Then was Eraclius so full in fayth of the Crosse & trusted in the prayer of people y ^t he ouercome his enmye. Then Cosdres peple by sterynge of the holy ghost torned to the fayth by free wyll of them­self / & whan they were all crystened / Then wente Eraclius w ^t both oostes to y ^e olde kyng Cosdre as he satte in his tro­ne & sayd to hym thus. For by cause thou hast doo worshyp to the holy Crosse / thou shalt chose yf thou wylt be cryste­ned & haue thy kyngdome ayen for a lytell trybute in rest & peas / or elles to be deed & he forsoke to be crystened. Then anone Eraclius smote of his heed & made a crye y ^t his tre­sour sholde be dealed amonge his men / & precyous stones & other Iewels sholde be kepte to restore the chirches that were destroyed & bare the Crosse to Ierusalem. And whan he came to the mount of Olyuete towardes the cyte of Ierusalem rydynge on a trapped hors / he wolde haue ryden in to y ^e cyte of Ierusalem but sodenly the yates felle togyder [Page] and was a playne wall. Thenne he was gretely astonyed & meruayled gretely of that vengeaunce / & made a gre­te mone. Then̄e came an aungell and stode vpon the gates and sayd. Quando rex noster. &c). Whan the kynge of he­uen came this way & through these gates towarde his pas­syon he rode on no trapped hors / nor on no clothe of golde / but mekely on a symple asse / gyuynge ensample of mekenes to all people / thenne the aungell went his way. Thenne the kynge with all the deuocion y ^t he coude or myght do / anone dyde of his clothes to his shyrte and went bare fote and ba­re legged. Thenne the gate opened & he went in to the gate of Iherusalem and so in to the temple and offred the crosse agayne as it was before. And thenne for y ^e grete Ioye that the people had of this crosse / & of the grete myracles y ^t god shewed it was the more worshypped after than it was afore and the worshyppe of the crosse that was cast downe / after was lyft vp / wherfore this daye is called exaltacyon of the holy crosse. For as saynt Austyn saythe / the crosse was fyrst of grete spyte and velony. And now it is of grete worshyppe / so that emperoures and kynges worshyp and do to it grete reuerence.

GOod frendes this weke ye shall haue ymbre da­yes / that is wednesday / fryday / and saterdaye / y ^t whiche dayes Calixtus the [...] ordeyned foure tymes in the yere / to all that be of conuenable aege to fast for certayn causes as ye shal here. Our olde faders fasted foure tymes in y ^e yere / agaynst foure hye and solempne feestes / & yf we wyll shewe vs good chyldrē we must faste and folowe the same rule that they vsed. And therfore we fast foure tymes. Fyrst in Marche. The secon­de at whytsontyde. The thyrde bytwene heruest & sede ty­me. And the fourth before Crystmas. Marche is a tyme y ^t dryeth vp the moysture that is in y ^e erthe. Wherfore we fast y ^t tyme to drye the erthe of our body of the humures y ^t be nedeful to the body & to the soule. For y ^e tyme the humours of lechery tempteth a man moost of ony tyme of the yere. Also we do fast at whytsontyde to gete grace of y ^e holy ghoost y ^t we may be in loue & charyte to god & to all the worlde. Caritas cooꝑit multitudinē pctō (rum)). Charyte couereth y ^e mul­tytude of synnes. Also we must fast for to haue mekenes in our hertes / & to put away all pryde y ^t renneth within vs. Also we fast bytwene heruest and seed tyme for to haue grace to gader fruytes of good werkes in to y ^e hous of our conscyence / & so by ensample of good lyuynge amonge the people y ^t we be comyn w ^t bothe ryche & poore. Also we fast in wynter for to sle all stynkynge wedes of synne & of foule erth of flesshely lustes / y ^t maketh good aūgels & good people to w ^t ­drawe them fro vs. For ryght as a nettle brēneth roses and [Page] other floures that growe nye hym. In the same wyse a vy­cyous man or a woman stereth & setteth on fyre them y ^t ben in his company / & for these causes we fast foure tymes in y ^t yere / and euery tyme thre dayes / that betokeneth thre spe­cyall vertues that helpeth a man to grace. That is fastynge deuout prayenge / & almesse dede doynge. And by opynyon of moche people these dayes ben called ymbre dayes / bycause that our elder faders wolde on these dayes ete no breed / but cakes made vnder asshes / so by the etynge of that they reduced in to theyr mynde y ^t they were but asshes / and soo sholde torne agayne / and wyst not how soone / & by that torned away from all dylycious metes & drynkes & toke none hede but that they had easy sustenaunce. This caused them to thynke on dethe / & that wyll cause a man to desyre no more than hym nedeth / & abstayne hym selfe from al maner of bodely lustes & to encrease in vertues / wherby we may co­me to euerlastynge blysse.

GOod frendes suche a day ye shal haue saynt Mathewes daye whiche was Crystes appostle / & ye shall fast the euen & come to holy chyrche in the worshyp of god & saynt Mathew. He is gretely cōmended in holy chyrche for certayne holy ver­tues that he had. He was obedyent to Cryst at y ^e fyrst callynge. He preched the gospell w ^tout faynynge / & he suffred pas­syon w ^tout ony denyenge. Fyrst he was obedyente to Cryst at y ^e fyrst callynge. For he sate at a certayne place besy to gete good / & Cryst came y ^t way and loked on hym / & bad hym come & go with hym. Thenne he kest so grete loue to Cryst y ^t he left all his goodes y ^t he had & sued Cryst forthe full symple & full poore. Also he fedde Cryst gladly / for on a daye he [Page cxliii] prayed Cryst to ete w ^t hym / & made Cryst a grete feest / not with dylycate metes & drynkes / but in fedynge Cryst & all his company. For he fedde all y ^t wolde come for crystes sake for moche people sued Cryst whersoeuer he went. Et secu­ti sūt eū turbe multe). For dyuers causes many folowed hȳ some to be heled of theyr sores & of dyuers sykenes / & some to se y ^e myracles y ^t Cryst dyde shewe / some to ete & to dryn­ke w ^t hym. And some y ^t were his enmyes y ^t were lerned in y ^e lawe yf they myght haue taken hym w ^t ony worde wherby they myght haue accused hȳ. And some to be refourmed in vertues & to here his doctryne & techynge / as y ^e appostles & many other. (Vn̄ versus. Moribꝰ signa cibꝰ blasphemia doctrina fuere. Causa cū [...] turba secuta fuit). And whan Mathew had fedde Cryst thus & all that come w ^t hȳ. Cryst made hym one of his dyscyples / & gaue hym knowlegynge to preche the beleue & goddes worde so boldely euer after y ^t he spared neyther for loue ne for drede. Soo this Mathew appostle came on a tyme in to a cyte & preched y ^t was called Nadabar. And there he founde moche people taught by the fendes craft in nygromancy / & taught soo many thynges & so meruaylous y ^t it was grete wonder to here to many mennes wytte sand al for the people sholde beleue in them and do them worshyp. Then Mathewe anone delyuered theyr nygromancye / soo that all the people knewe openly that it was the fendes crafte / wherfore these people the whiche dyde beleue on this nygromancy made dragons by the fendes crafte for to spyt and degorge flambes of fyre out of theyr mouthes / and brenne so that the stenche of them slewe moche people. And they dyde brynge these dragons for to ha­ue deuoured saynt Mathew. And whā saynt Mathew her­de therof he made a crosse before hym & went ayēst them & anone y ^e dragons fel downe deed before hym. Thenne sayd Mathew to the people. Yf ye haue ony myght reyse theym [Page] agayne to lyfe / but they had no power. Then sayd Mathe­we / yf I were not goddes seruaunt I wolde make theym to do to you as ye purposed to do to me / but it is the techynge of my mayster Ihesu cryst to do good ayenst euyl / wherfore I bydde you dragons aryse / and go to suche a place as ye shall neuer greue man nor beest / and anone they rose & wente theyr waye. Thus Mathewe torned moche people that came to se that syght / then he preched the people & tol them of the Ioyes of paradyse / there sayd he is euer daye & neuer nyght / there is euer youthe and neuer aege / there is helthe and neuer sykenes / there is roses lylyes and floures / without welowynge / there be popyngayes / nyghtyngales and dyuerse byrdes euer syngynge / loue rest and peas with euerlastynge charyte. Soo they that byleueth in cryst and dothe after his commaundementes shall come theder and be there without endynge. Thus he preched in a cyte there as cursed people were. And they toke hym and put out his eyen / and kest hym in to pryson tyll they toke aduysement of what dethe he sholde deye. But thenne there came an aū gell to saynt Andrewe as he preched in a ferre countree / & brought hym ouer the see there as saynt Mathewe was / & then whan Andrewe sawe Mathewe so foule do to / anone Andrewe wepte and prayed to god for hȳ / and anone god restored to Mathewe his syght agayne / & Andrewe wente agayne to his owne countree to preche agayne as he came fro. And whan Mathewe was out of pryson he wente and preched in the cyte of Nabadaran the whiche the kynges sone deyed. Then sente the kynge after Mathewe & prayed hym to restore his sone to lyfe agayne / & so he dyde. Wher­fore the kynge & his wyfe & his doughter y ^t was called eu­fegeme toke crystendome / & the moost parte of y ^e people / & for god hadde chosen this Eufegeme to be an holy woman to godwarde Mathewe blessid her / & gaue her the vayle of [Page cxliiii] chastyte and charyte / and so was after an holy woman / & was kepar of many other vyrgyns. Then deyed her fader and there came a kynge y ^t was called Hertagus whiche lo­ued this mayden Eufegeme / & prayed Mathewe to helpe hym that he might haue her. then sayd Mathewe y ^t myght not be / for she was wedded to the kynge of heuen & myght not breke that spousehede. Then was Hertageus wrothe & badde slee Mathewe. And so as he stode & sayd masse at y ^e auter / there came one behynde hym & slewe hym / & the crysten people buryed the body in the same chirche. Then bad y ^e kynge to sette fyre in Eufegemes hous / & that on euery sy­de for to brenne her therin. Then Mathewe appered to her and badde her be of good chere / & anone torned the fyre frō her hous in to the kynges palays / and lefte there nothyng saue the kynge and a yonge chylde with hym / and the kyn­ge was smyten with meselry so foule / that he for grete payne & wo slewe hymselfe. And so the vengeaunce fell on hȳ ­selfe that he wolde haue done vnto other. Now ye may wel se by these grete myracles that he was an holy man / and therfore lette vs serue hym and he wyll praye for vs all to our lorde. Amen.

GOod frendes suche a daye ye shall haue saynt Myghelles daye tharchaungell / that daye all holy chirche maketh mynde and men­cyon of all aungelles for the grete so­coure comforte and helpe that man­kynde hadde of aungelles / and spe­cyally [Page] of saynt Mychaell / & for thre prerogatyues y ^t he had For he is wonderfull in appyerynge / merueylous in myracles werkynge / & vyctoryous in fyghtynge / he was won­derfull in apperynge For saȳt Gregory sayth whā almyghty god wyl werke ony wonderfull dede thenne he sendeth for Mychaell his seruaūt as for his banerer. For he bereth a shelde a sygne of his armes / wherfore he was sent with Moyses & Aarō to Egypt to werke merueyles. for though the sygne was in Moyses the werkynge was done by Mychael. for he departed the reed see & kept the water in two partyes whyle the people of Israhell wente thrugh / and so passed & lad them forth to flom Iordan & kept the water lyke an hylle of eche syde of theym whyle they passed sauf & sounde to the londe of behest Also Mychaell is keper of pa­radyse / & taketh the soules that be sent thydre. Also he shal slee Antecryste in y ^e mount of Olyuete & he shal bydde all y ^e deed aryse & come to the dome & other angelles w ^t hym shal brynge al the Instrumentes of our lordes passyon the crosse y ^e crowne spere. nayles hamer. spōge. eysell. gall. scourges. and all other thynges that were at Crystys passyon to them y ^t shall be dampned / y ^t sette nought ne byleue not in his passyon. Thus it appyereth wonderfully. He wroughte also myracles merueylously. In Apulia is an hye hylle / y ^t hylle / that is called Garganus and is nye a grete Cyte and there dwelled a ryche man of dyuerse catell And as his bestes wente on the hylle / it happed a bulle to be lefte behynde the other bestes. Thenne this man & his seruaunt went to seke this bulle & founde hym standynge before an hole in a grete denne / & thenne one of them shot an arrowe at hym & the arowe torned ayen / & smote hym y ^t shot the arrowe and hurte hym sore. ¶Thenne were they sore a ferde and merueylled what that myght meane and wente to the bys­shop & tolde hym all the cause Then the bysshop prayde to [Page cxlv] god for to haue parfyght knowleche what it was. Thenne in the moūt of Garganus Mychaell appyered to hym and sayd / it was goddes wyll that that mā sholde be hurte For ye shall knowe well that I am keper of y ^e place / wherfore go ye & make a chirche of y ^e denne / And so the bysshop ma­de a fayre chirche there / Also Mychaell appyered to an o­ther bysshop / and badde hym go to an hylle toppe vnto the mount of Gardell / & there as he foūde a bulle tyed he shol­de make a chirche in the worshyp of god & saynt Mychaell Then were there two roches of stone on eyther syde y ^t the werke myght not vp. Thenne saynt Mychaell appered to a man that hyght Haymo / & badde hym go & put awaye y ^e roche & drede no thynge So this man wente thyder and sette to his sholders / & badde the roche go vtter in the name of god & saynt Mychaell / and so the hylles wente vtter as moche as neded to the werke.

GOod frendes suche a day ye shall haue saynt Lukes day y ^e euangelyst. Ye shall vnderstande that Cryst had .iiii. euangelystes / that is Marke. Mathewe. Luke / and Iohan. These wrote y ^e gospel The gospell is no more to say but goddes worde These holy euangelystes wrote not onely y ^t god spake. But also what he dyde / & what he suffred for mankynde / for it sholde be knowen to all mankynde / for euermore to thynke on goddes worde & to do there after. These four be lykened to foure dyuers beestes & so they ben portrayed in foure partyes of the crosse on euery syde of Cryst. For Marke a lyon. For Mathew a man. For Luke an oxe. And for Iohan an egle. But let not a man suppose that they were suche bestes but lykened to suche bestes / for dyuers causes. For bycause that Mathew wrote moost of Crystes manhede / therfore he is lykened to a man. And Luke wrote moost of Crystes sacryfyce and his dethe / therfore he is lykened to an oxe / for an oxe was offred in sacryfyce of the olde lawe / in tokenyn­ge that Cryst sholde be offred for synne of people in sacryfyce in the auter of the crosse. And Marke wrote moche of y ^e resurreccyon / & therfore he is lykened to a lyon. For as the bokes saye and tell whan a lyon hath yonge whelpes they shall lye as deed .iii. dayes after they ben whelped / then co­meth y ^e lyon & seeth his whelpes deed anone he maketh such [Page] a rorynge & a cryenge y ^t the dede whelpes wake therwith and queken & take lyfe. So whan Cryst had layd thre dayes in his tombe / thenne the fader spake to hym & bad hȳ ryse & rered hym frome deth to lyfe. ¶Also Iohan is lykened to an Egle. For by kynde he flyeth hyghest in the ayre & nexte to the sonne & so Iohan wrote moost of the godhede / & but lytell of the manhede. These be the causes y ^t they be lykened to foure dyuerse bestes. ¶But now ye shall vn­derstonde that Luke was lykened to an oxe .iii. maner of wyse y ^t is in thought / worde & dede. He offred his thoughte to god for there as he was fyrst besy to gete goodes of the worlde w ^t his crafte. For as bokes tel he was fyrst a leche & for couetyse of good he slewe many a mā bodely Then had be offēded god so greuously y ^t a none he offred his thought in sacrefyse. For as bokes sayth / god is hyghly pleased w ^t thought y ^t is whā a man is sory for his synnes in h [...]s herte & thynketh verely to for sake them & a mende hȳ. Also he offred his worde in sacrafyce / for as he was wonte to spēde his speche in many ydle wordes or he came to the appostle after he tourned his speche to y ^e profyte of all crystē people wherfore he wente to our lady & she taught hȳ y ^e gospell / y ^t he wrote & for he was a mayden / our lady cheryshed hȳ y ^e more & so taught hȳ ful goodly how y ^e aūgel came to her in message & what he sayd & what answere she gaue▪ And so all thynge that she dyde with her sone / and of all her doȳg tyll oure lorde was styed vp into heuen. And whan Luke had lerned this perfyghtly / then he loked what Marke & mathew had wryten. And so toke at them / & there as they wrote obscurly or derkly / he wrote more playnly / & openly all thynge. And thus in prechynge / and in techynge he offred his worde vnto god. ¶And also he offred his dede vnto god in sacrafyce. For he payned hym selfe with dyuerse penaunce of fastynge / and alsoo of harde lyuynge and in [Page cxlvii] wepynge and praynge. And also he dyde wryte all the persecucyon that the appostles suffred of the Iewes in Iherusalem whan they had grete pursuyte and tourmentes for Crystes sake. And he wrote all y ^e persecucyon of saynt Stephen how he was stoned to dethe. Thenne went saynt Lu­ke to saynt Poule / & sued hym in many myscheues and dyseases that he had / & in full grete drede / and neuer departed from hym tyll Poule was deed. Thenne wente Luke to a countree that was called Bethany / & there he preched the worde of god / & was there tyll he was .xli. wynter of aege / than he deyed full fayre full of the holy ghoost. For he lyued in holy vertues / & after his dethe god shewed for hym ma­ny fayre myracles / & so ended in Cryst & went to euerlastȳ ­ge blysse. To the whiche god brynge vs. Amen.

FRendes suche a daye ye shall haue y ^e feest of Symon & Iude. And ye shall fast the euen & on the morow come too the chyrche / & worshyp god & these holy appostles. ¶Ye shall vnderstande y ^t eyther of them hath two names / y ^t one was called Symon zelotes / & y ^t other Iudas Iacola & Iudas thadeus / shewinge by these how the name y ^t a man hath in this worlde deyeth & passeth out of mȳde whan he is deed / wherfore euery crysten man sholde be besy to take hym a name y ^t sholde be wryten in the boke of lyfe / that sholde laste euer. And therfore these two appostles suffred grete penaunce / trauayle / trybulacyon / & dysease / & at the last payne of deth for Crystes sake / with meke herte & clene conscyence. Sy­mon is as moche to say as obedyēce / y ^t maketh a man meke in herte· Iudas is as moche to say as confessyon y ^e clenseth a mannes cōscyence of all sȳne. And thus or they dyed they gaue to all men ensāple how they suffred dethe for Crystes [Page] sake and deyed with clene conscyēce. And thenne they shall be wryten in the booke of lyfe with grete worshyp in y ^e fraternyte of heuen. But they that grutchen in theyr hertes of dysease and persecucyon & euer pleynynge they haue nede to praye to god to be healed of that sykenesse y ^t they haue in theyr spyrytes.

FRendes suche a daye ye shall haue all halowen day. And ye shall fast the euen / & on y ^e morowe come to the chyrche / & worshyp god and our lady & all halowen. Good frendes ye shall vnderstande y ^t this feest was ordeyned for thre specyall causes / & those ben these. Fyrst for the temple halowȳge for omyssion fulfyllynge / & also for neclegent lyuinge. Fyrst for the temple halowynge / for whan the romayns were lordes of all the worlde they made a temple in Rome lyke a do­ue hous / and named it Pantheon / & set in the myddes of y ^e temple an ymage that was the chefe mawmet in Rome / & of euery londe in the worlde was an ymage / and the na­me of the londe that the ymage was of / wryten vnder the fote of the ymage / and all was made so by nygromancy yf that ony londe torned from the emperour / anone the yma­ge of the londe wolde torne his backe to the ymage of Rome & his face to the walle. So whan the bysshoppes came to y ^e temple / and founde ony ymage torned / anone they wolde goo to the emperour & tel hym. Thenne wolde they ordey­ne an hoost of people and sende in to y ^e londe and set them at rest & peas. And so this temple endured thus vnto y ^e tyme that pope Bonyface the fourthe came. Thenne he went to the emperour y ^t was called Foca / & prayed that he wolde gyue hym y ^e temple that he myght put oute the multytude of mawmettes. And to halowe it in the worshyp of god & our [Page] lady & all halowen / & so he gaue the temple to y ^e pope. Thē came there an other pope y ^t was called Gregory / and com­maunded al holy chyrche to halowe the feest lyke as it was begonne. Also this feest was ordeyned by the same pope to fulfyll our omyssyons / for many sayntes dayes in the yere we leue vnserued. For there be so many y ^t we may not serue echone by hymselfe / for as saynt Iherome sayeth that the­re be for eche day in the yere .x.M. martyrs out take y ^e fyrst daye of Ianuary wherfore holy chyrche ordeyned that this daye we sholde fulfyll that we haue left behynde al the yere and thus euery sayntes euen hath worshyp of vs / yf we ke­pe well that day in worshyp of god & our lady and all halowen. Also this feest is ordeyned to be halowed to clense vs of our neclygence / & vnconnynge / and also by worldly occupacyons doynge we be full recheles in kepynge our holy da­yes / and therfore this feest is ordeyned / for we sholde make amendes as moche as we may of that we haue trespaced in other feestes / & therfore vnderstande ye that they be in grete peryll that breke the feest / or in ony other worldy occupacyon werkynge / or in synne doynge in byenge or sellȳge / or in ony other falshode contryuynge. Also ye shall vnderstande that this day our prayers shall be sooner herde than ony other day / for this daye all the sayntes in heuen come togy­der to pray to god for vs and therfore ye may well knowe that all comynge togyder shall be sooner herde than yf they came but by one / or two by theymselfe. ¶The holy sayntes the whiche ben in heuen were sometyme as we be now / bo­the in flesshe / blode / body / and bone / and were our elder faders / and they be full gladde and make moche Ioye whan that they may gete ony prayers or almesdedes of vs / with the whiche they may presente our sauyour and our blyssed lady prayenge for vs. And for to shewe and declare you by ensample how all the sayntes cometh & assembleth togyder [Page] as this daye ye shall here

GOod frendys suche a daye ye shall haue all sou­les daye / the daye of the soules in purgatory there abydyng the mercy of god / & haue moche ne­de of helpe. and ryght as holy chyrche worshyppethe alle sayntes to be holpen by the prayers of theym ryghte soo holy chirche ordeyned this day to synge and rede and to doo almesdedes / hauynge full byleue to re­lese theym that ben in purgatorye / of theyr peynes / wherfore god wyll y ^t all chrysten peple to theyr power this daye releue thē for y ^e leest prayer or almesdede this day done gretly releueth thē. Ye shall vnderstōde y ^t there ben foure thynges y ^t greately helpen soules y ^t ben in purgatorye. and that ben thyse. (Fidelium amicorū oratio / elemosynarū largio sa­lutaris hostia et ieiuniorū obseruatio) That is prayers of frendes deuoutly sayd & almesdede doynge & masses syngȳ ge / & abstynence in fastyng. Prayers helpen moche a soule For lyke as a Lorde y ^t hath a man in prysō or in ony dystresse & atte y ^t prayers of hȳ y ^t he loueth he releseth in partye or all and that is shewed by Ensample.

GOod frendes suche a day ye shall haue saynt Mar­tyns day. Whan Martyn was .xv. yere of aege he cut his mantel in two pyeces as he rode amonge other knyghtes / & was not yet crystned / & gaue halfe his mantell to a poore man for goddes sake y ^t asked almesse. Then̄e the nyght after god had y ^e same clo­the & sayd to his aungell. Martyn y ^t is not yet crystned hath clothed me in this clothe. And Martyn herde this worde out of heuen / and anone he was crystned. And anone he left this worldes occupacyon & gaue hȳ all to holynes. Soo as he rode on a tyme y ^t waye the fende came lyke [Page clii] a man & met hym & asked wheder he wolde. And he sayd thyder as god wyll Then sayd the fende. I wyll be thyn enmye in all that I can. Thenne sayd Marten / god is my helpe & therfore I drede the not Then Marten wexed so ho­ly y ^t he rered deed bodyes to lyf / & so for his grete holynes he was chosē bysshop of Turon. So on a tyme as men were in grete peryll & lyke to be spylt / one of them knewe the holynes of Marten & sayd. Marten helpe & anone they we­re holpen Also he rode on a tyme in his vysytacyon a hounde ranne at an hare vnder his hors feet / thenne had he pyte of this best & bad the hounde stande stylle / & lete the best go & anone the hounde stode as stylle as he had be put in to the erthe. Also he sawe an adder swȳmynge in the water / and he sayd to thadder (In nomine din̄ iubeo te redire) In the name of god I cōmaūde the to go ayen where thou comest fro / & anone she torned ayen then Marten syghed wonder sore & sayd. I am sory y ^t serpentes heren me / and men wyll not heren me. An other tyme he came by the gates of a Cyte that hyght Parys and there he kyssed an horryble mesell & anone he was hole with the same kysse. Also he was so pacyente that many tymes his owne clerkes mocked hym and yet he suffred it pacyently & was not wroth. So on a tyme as he rode by the waye in his vysytacyon hymself for that was his maner / he hadde a rough mantell of blacke & came a carte by the waye with caryage / and the beestes in the carte sawe the blacke wauerynge with the wynde they fledde awaye / and all to brake theyr gere / then the carter with his whyppe all to bete Marten and gaf hym many sore strokes / and all he suffred mekely and sayd nothynge. Then wolde they haue gone theyr waye but they myght not stere fro that place tyll they knewe that it was Martē and thenne they cryed hym mercy and thenne anone he for gaue hem / and the beestes passed fayr forth and all the harneys [Page] was saue ynough. Also on a tyme as Marten satte in his celle / the fende come to hym in lykenesse of a kyng with a shynynge crowne and sayd. I am come fro heuen to speke with the / byleue on me / (Cristus ego sum) For I am Cryste. And marten loked on hym & sayd My lorde Ihesu cryst wyll not come in suche araye / and thou be Cryste she­we me thy woundes / and anone the fende went his waye and left an horryble stenche behynde hym. Yet an other tyme he came ayen to Marten and repreued hym that he to­ke people to hym that had synned. and were shryuen & torned ayen to the synne that they had done tofore and sayd / though thou take theym to thy grace / god wyll not. Then­ne sayd Marten wretche and thou wylt leue thy persute of crysten people & aske mercy with a meke herte. I trust to god he is so mercyfull that he wyll gyue y ^e mercy. And whā Marten sholde passe out of this worlde & laye in his deed bedde / the fēde came & satte by hym dysputynge with hym yf he myghte haue caught hym in ony worde of mysbyleue in his ende. Marten sayd to hym / go hens thou cruell best / for thou shalt no thynge fynde amysse with me but god shall receyue me Thenne he made to laye hym in asshes & heyre / And thenne he sayd the .vii. psalmes & the letanye & gaf vp the ghoost / & [...] buryed in his owne chirche with moche honour. Thenne .liiii. wynter after there came a bysshop and translated hym. And whan he had made all thyn­ge redy / he layde honde on Martens body to haue borne it forth / but he myght not. Thenne thought the bysshop / it is not Martens wyll to be remeued and left of. Thenne ca­me a fayr olde man and badde hym go to ayene and he wolde helpe hym / and thenne they bare the body in to the tom­be without lettyng. And so whan the seruyce was done / this olde man vanysshed a waye And there by they knewe well that it was Saynt Marten. And thenne god shewed [Page cliii] many fayr myracles for hym.

GOod frendes suche a daye ye shall haue saynt Katherynes daye the holy vyrgyn & mar­tyr she was a kȳges doughter [Page] and came of grete byrthe. But she set all her mynde to god and set nought by pryde / vaynglory / and rychesses of this worlde / for it is but vanyte / but she set her all onely in Ihe­su. So whan she had be at scole & lerned a whyle / anone she wolde dyspute with ony clerke y ^t wolde come / for she was enspyred with the holy goost. But whan she herde on a ty­me that Maxencyus was come to the towne of Alexandry with so moche people and so ryally / that the cyte dommed of theym. For he came to make a solempne sacryfyce to his goddes that were of golde & syluer in lykenes of bulles and calues / & other bestes. Thenne saynt Katheryn sawe that & blyssed her & went in to the temple and rebuked the empe­rour boldely / & sayd that he dyde foule amysse for to do that worshyp to fendes / & leue the worshyp of god in heuen that made all thynge of nought / & sent man lyfe / wytte & hele / & preued by grete reason how Cryst was bothe god and man and how he bought all mankynde with his passyon & dethe on the crosse / and taught how y ^t euery man sholde honoure god and leue all false mawmettes. Thenne was the empe­roure wrothe and badde take her to warde tyl he myght be at la [...]ser. Soo in the meane season he sente after the gretest maysters / & the wysest clerkes that myght be in ony coūtree ferre about hym. And whan they were comen he bad them go and dyspute with Katheryne and ouercome her / & they sholde haue ryght wel for theyr laboure. Thenne were they wrothe to come so ferre to dyspute with a woman / & sayd y ^e leest scoler in the scole had be ynough to ouercome her. But as Katheryn had dysputed with them with the helpe of the holy goost she conuerted theym euerychone to the faythe of our lorde Ihesu cryst / in so moche that they were redy to suffre dethe for Crystes sake. Thenne anone Maxencius com­maunded to make a grete fyre & brenne theym therin / but by the helpe of the holy goost the fyre brenned not theyr bo­dyes [Page cliiii] ne the leest clothe of them / & yet lay fayre deed as they had ben a slepe. Thenne themperour made doo Katheryn to be naked / & to bete her w ^t sharpe scourges / that she was all blody / & full of woundes / and then he put her in to apryson .vii. dayes without ony mete or drynke. Thenne had y ^e quene grete lust to speke with Katheryn / & toke a knight w ^t her y ^t hyght Purphyryus & went to Katheryn. And thenne they sawe an angell set a shynynge crowne of golde on the quenes heed / & an other on Purphyryus heed / & bad thē be stedfast / for within thre dayes they sholde come to heuē by suffrynge of martyrdome. Thenne sente the emperour for Katheryn / & wende to haue founde her nygh deed / but all y ^t [...]me god sent her meete from heuen. And whan the empe­ [...]re sawe her on lyue / he was wood for wrothe / & made her to be set bytwene two wheles / & torned one vpwarde & an other downewarde full of hokes and swerdes poyntes [...] all to rase Katheryn. Thenne came an aungell as it had be a wynde & all to brake them / & slewe .iiii. M. of the tyraū [...]s. Thenne sawe the quene that myracle and came before the kynge her husbande & rebuked hym y ^t he sawe the myȝt of god so openly / & wolde not beleue theron. Thenne bad y ^e kynge lede forthe the quene & cut of her pappes from y ^e bo­dy with hookes and thenne to smyte of her heed / & purphy­ryus buryed her / and .lxxx. of her knyghtes y ^t were martred with her / & Purphyryus beheded also. Thenne spake themperoure to Katheryn and sayd he wolde wed her yf she wolde forsake Cryst and beleue in his goddes. And she sayd she sette nought by hym nor by his goddes. And whan he sawe that he made to smyte of her heed / thenne anone in stede of blode came out fayre mylke / & thenne came an aungell and bare the soule in to heuen. And aungelles came and bare y ^e body in to the ayre / and soo to the mounte of Synaye / and there buryed it with worshyp. And there god werketh ma­ny [Page] fayre myracles to this daye. At the fote of the mounte there is an abbay of monkes that lyueth in grete abstynen­ce / & this abbay is hye and stronge walled / & barred aboute with yron for wylde beestes / and in that abbey lyeth saynt Katheryn in a fayre tombe of alabaster / for her bones we­re fette th [...]der for the more morshyp / & aboue that chyrche is a busshe there god stode in whan he spake too Moyses / & wrote the lawe in two tables of stone / and the busshe is as grene and fayre as it was the same day. Also in that abbey is a grete meruayle / and that is this. Euery monke hath a lampe with oyle brennynge / And whan he shall deye they knowe by his lampe / for as he draweth to deth soo derketh his lampe. And whan the abbot deyeth his bredren shall sȳ ge a masse of the holy goost / & burye hym solempnely / and whan masse is doone they shall fynde a bylle wryten on an awter who shal be abbot and so they chese theyr abbot. Also on saynt Katheryns nyght al the byrdes of the countree cometh thyder / and eche of them bryngeth a braunche of oly­ue in theyr bylles too the place / & as pylgrymes sayeth the monkes make oyle of the braunches to theyr lampes for al the yere after.

GOod frendes suche a daye ye shall haue your de­dycacōn daye y ^t is your chyrche holyday / ye shall come to the chyrche & here your dyuyne seruyce in y ^e worshyp of god / & for thre causes the whi­che the chyrche is halowed for / y ^t is for y ^e chyrche clensynge / for deuout praynge / & for y ^e deed bodyes buryenge. The fyrst is for the chirche clensynge / y ^e chyrche is ordeyned for al y ^e people y ^t come thyder sholde be in perfyte charyte / & there mete w ^t god / for god is euer there present. And whan all y ^e people come so togyder at this ensygnement it pleaseth god moche to here them / & theyr good wordes in y ^t place. But whan the fende seeth ony man besy therto he is full sory & seketh all the wayes y ^t he can to lete hym fro the chyrche / for they sholde not come to y ^e presence of god. Then whan holy faders knewe the malyce of y ^e fende / they ordey­ned the chyrche to be halowed / & so by good prayers y ^e fende is dryuen out / but yf ony cursed lyuer brynge hym in agay­ne y ^t is out of charyte or in deedly synne is w ^t the fende & the fende w ^t hȳ. But how the fende is dryuen awaye by halowȳ ge I wyll tell you by ensāple y ^t is wryten in legenda aurea Saynt Gregory sayth in a boke y ^t is called (dyalogꝰ). On a tyme as a chyrche was in halowȳge a swyne ran̄e amōge y ^e folke to & fro / & so ran out of y ^e chirch dore / & y ^t was a fende but yet y ^e next nyght he came agayne / & made suche a noyse as though y ^e chyrche fell doune / & then came neuer agayne. but there be many folke y ^t say theyr prayers & they were as good at home as at chyrche / but they erre ayēst y ^e fayth of y ^e [Page] chirche. For yf there be ony man or womā that hathe a mater to speke with his goode frende. & wolde feyne haue his entente he wyll goo home to his hous goodly & lowely in hope to spede the better. Right soo yf ony man wolde pray to god deuoutly / he sholde come to chirche there is God for he y ^t is in clene lyf & prayed to god he speketh with hym for many of you wot not how ye sholde praye The settyng of the chirche gyuethe you knowleche. for y ^e chirche is set in y ^e eeste & so whan ye pray set your hertes in theest prayeng hertly for mercy with perfyte charyte. for though ye be put out of youre herytage by malyce of the fende. y ^t is enmye to your soules for wee sholde not haue the Ioye of paradyse that he was in. and lost it by his pryde. Also we loste it by our fa­ders trespasse adā Lete vs thȳke y ^t crist deyed in the eeste. therfore lete vs praye besely in to the eest / y ^t we may be of y ^e nombre that he deyed for Also lete vs thynke that he shal come out of the eest to y ^e dome wherfore lete vs pray hertely to him & besely / that we may haue grace of contrycōn in oure hertes of our misdedes with shryft & satysfaccyon / y ^t we may stōde that daye on the right honde of our lorde Ihesu cryste and so be of the nombre that shall be saued and come to euerlastyng blysse & Ioye and that wee maye scape y ^e horryble rebuke that shall be gyuen to alle theym that shal be dampned & goo to euerlastynge peyne / that wyl not be sory and repente theym / and aske mercy in this worlde. ¶And thus for deuoute prayers / holy chirche was ordey­ned to be halowed / for god saythe thus (Domus mea domus oracionis vocabitur) ¶My house is called an house of prayers. But it is now made an hous of rownyng / why sperynge cryenge / claterynge / scornynge / tales / and sym­ple spekynge / mouyng of vanyte / and many symple wor­des and lewde. ¶We rede how Saynte Gregory was at masse on a tyme. and Saynte Austyne was his deken and [Page clvi] bad the people tourne to the popes blessyng thenne he saw two wymmen rowne togyder in the popes chapell. & the fē de sat in her neckes wrytȳg a grete rolle / and it lacked pa [...] chement / and he drewe it out with his tethe and soo it felle out of his clawes and saynt Austyn saw it and went and toke it vp. Thenne the pope was wroth and asked hȳ why he laughed hym to scorne and he shewed hym what the fende had wreten of the wymmen. And theune he come to the wymmen and asked theym. what they hadde sayd alle this masse tyme / and they sayde our pater noster) then the pope bad rede the rolle to theym y ^t the fende hadde wreten. And saynt Gregory red it. & there was neuer a goode worde therin. Then they kneled downe. and asked mercy. & besought y ^e pope to praye for theym & soo he dyde. & brought theym out of the fendes bokes. Also for longe restynge to holy chirche for whan a man is dede / he is brought to the chirche to his rest ¶Some tyme the people wexen beryed at home as poure people and the riche were biered in the hylle top­pes And some atte the fote of the hylle in tombes made of [...]o [...]kes. But the sauoure was so greate & greuous Holy fa­ders ordened chirche yardes to berye the people in / for two causes One is to be prayed for as holy chirche vseth. and a nother is for the body shalle lye there withoute traueyll For the fende hath no maner of power to ony thyng wythyn cristen beryellis. But yf soo be that the body be not worthy to be beryed in suche holy groūde. For Iohan bellet telleth that there sholde none other body be beryed in the chirche / But yf it be the patrone that defende it fro bodely enmyes. or the person Vycary preest / or clerke that defende the chirche fro ghostly enmyes wyth theyr prayers / For some ha­ue be beryed there and cast out ayen on the morowe. and a [...]le the clothes left styll in the graue. An angell come on a tyme to a warden of a chirche / and bad hym go to the bys­shop [Page] and byd hym caste out the body that he had beryed there. Or elles he shall be dede withȳ .xxx. dayes and so he was for he wolde not do as he was bode. ¶Also we rede in ge­stes of rome. that an angel tolde an holy bysshop that hight encres / how that charles the kyng of fraunce was damp­ned / he toke away holy chirche right that good people had gyue to fore / and bad hym go and open his tombe and to see it thenne the bysshop toke with hym other people and ope­ned the tombe. and there come oute a grete dragō and fley forth / and left the tombe brennynge within. as it had be a ouyn mouth. and thus to berye in holy place is but lytyll a­uayle to hem that be dampned Also there be many that walke on nyghtis whan they be beryed in holy place but y ^t is not longe of the fende / but of grace of God to gete hem helpe / and some begylty and haue noo reste. ¶Also it hap­ped besyde thabbey of lusohyl / that iiii. men stale an oxe of y ^e abbotis of the same place to theyr layrder. & thabbot dy­de a sentence and cursed therfore within the abbey. So .iii. of them were shryuen and asked mercy and were assoyled but the .iiii. deyed and was not assoyled / and had not forgyuenesse. so whan he was dede the spyryte wente by nyghte and fered all the people about that after sōne goyng down durst no man walke. Thenne as the parisshe preest went on a nyght with goddis body to housell a seke man this spyryte went with hym and tolde him what he was and why he went. and prayed the preest to go to his wyf & they shold go bothe to the abbot and make hym amnedes for his tres­passe & pray hȳ for y ^e loue of god of forgyuenesse & so to asoyle hym / for he myght haue no rest. And anone the abbot as­soyled hym & he went to rest and Ioye for euermore The whiche Ioye and blysse brynge vs alle to / he that deyed for vs on the rode tree. Amen.

GOod men and wymen I doo you to vnderstonde y ^t we the haue cure of your soules / be commaunded of oure ordynaryes / and by the constytucyons and the lawe of holy chirche / to shewe to you foure tymes by the yere. [Page] in eche quarter of the yere onys / whan the people is mooste plenarye in holy chyrche / the artycles of the sentence of cursynge. Soo that not for our defawte noo man nor woman falle therein. And yf ony be therin fallen he maye thorugh the helpe of god almyghty and all holy chyrche with shryf­te and penaunce makynge good for his synne vp ryse and hym amende / wherfore I doo you to vnderstonde that cursynge is suche vengaunce takynge that it departeth a man fro the blysse of heuen / frome howsell / shryfte / and all the sacramentes of holy chyrche / and betake hym to the deuyll & to the paynes of hell the whiche shall endure perpetuelly withoute ende / but yf he haue grace of our lorde hym to a­mende. But therfore see that no man nor woman saye that I curse them. for it longeth not to me / but to shewe the poȳ tes and y ^e artycles of the sentence of cursynge. ¶For I do you well to wytte / ¶Who soo dooth ayenst ony of thyse poyntes that I shall shewe you. He is acursed in the dede doyng of the Pope / archebysshop / bysshop and of alle holy chyrche / And that god almyghty gyue you grace for to ke­pe you oute of cursynge / Lysten and here / and I shall thorugh the helpe of god fader all myghty to you. ¶Thenne telle and shewe. ¶By the auctoryte of god the sone and the holy gooste and his gloryous moder and mayden oure lady saynte mary / and the blessyd apostles peter and poule / and all the apostles / martyres / confessours / and vyrgynes / and the halowes of god I denounce and shewe for a cur­sed all tho that fraunchyse of holy chyrche breke or dystrouble / or are ayen the state of holy chyrche / or therto assent with dede or counseyle. ¶And also all tho that pryue holy chyrche of ony ryghte or make of holy chyrche ony laye fee that is halowed or santyfyed. And all tho that withholde the ryghtes of holy chyrche / the is for to saye / offrynges / tythes / rentes or fredome of holy chyrche lette or dystrou­ble [Page cci] / or breke / that is to saye / yf ony man flee to chitche or chyrcheyerde who so hym oute draweth / And all tho that therto procure or assent. ¶And all thoo that purchasen lettres of ony lordes courte / wherfore lettynge is made in crysten courte / that processe of ryght may not be determy­ned or ended. ¶And all tho that the pees of the londe de­strouble.) ¶And all tho the blood drawe of man or of wo­man in vyolence or in vylonye make to be drawe in chyr­che or chyrcheyerde / wherfore the chyrche or the chyrcheyerde is entredyted or suspended. ¶And alle tho y ^e ben agay­ne the ryghte of oure lorde the kynge And all tho that werre susteyne ayenste the kynge wrongfully. And all tho that are comune robbers / reuers or mansleers but it be themselfe defendynge. ¶And all tho that ben agayne the greate charter of the kynge / that is confermed of the courte of Rome And of all tho that false wytnes bere wrongefully / na­mely in cause of matrymonye in what courte so it be / or out of courte. ¶And all tho that false wytnesse brynge forth in ryght of matrymonye / for to dystrowble man or womā ¶Or for to dysheryte ony man of londe or tenementes or ony other catell. ¶And all false aduocates that for mede putte forthe ony false excepcyons or quarelles thrughe the whiche the ryght of matrymony is for done or ony other maner of ryght in stede of Iugement. ¶And all tho that for mede or fauoure malycyously man or woman bryn­ge oute of theyr good fame in to wycked. ¶Or make theȳ for to lese theyr worldly goddes or honoure / or theym put­te wrongefully to theyr purgacyon of the whiche was no fame ne renowne knowen be fore that tyme. ¶And alsoo the whiche malycyously and through cawtele dystrouble letteth or gayne sayeth the ryghte presentemente of oure moder holy chyrche mylytaunte here in erthe / there as [Page] the veray patrone sholde presente. And all that therto pro­cure with worde or dede or with false conqueste / or with other power. And all tho that malycyously dyspysen the maundemente of the kynge / to take a cursed man frome the tyme that he hath lyen in cursynge .xl. dayes and no re­medy wyll seke. ¶And all those that prysoners dystrouble with false Iugemente / or false enqueste. ¶And all tho that theyr lyueraunce purchace agayne the ryght of hooly chyrche. ¶And al tho that mede take for to distrouble peas there loue sholde be and charyte. Or stryfe mayntene with worde or dede and tylle they haue yolde agayne theyr me­de / that they toke of theym. They may neuer be assoyled. ¶And all tho that holde houses / maners graunges of persones / vicaryes / or of ony other mā of holy chirche agaynst theyr wyll. ¶And all tho that ony maner good meuable or vnmeuable awaye be [...]e with strengthe or wrongefully a­way drawe or waste of the whiche cursynge / they may not be assoyled tylle they haue made satysfaccyon to whome the wronge is done. ¶And all tho that oony maner of goodes with vyolence or malyce / bere out of holy chirche stedde or abbaye or howse of relygyon / whiche that therin is layde or doone for warandyse or socoure or for to be kepte / and all tho that / that therto procure or assente. ¶And all tho that theym maynteyne or susteyne / and all tho that haue layde hande on preest or clarke with malyce / but it be hym selfe defendynge. ¶And all tho that sarasyns counseyle or helpe agaynste crystendome. ¶And all tho that theyr chyl­dern wrongefully fader wyttyngely. Or their childern wytten ony other man with malyce. ¶And all tho that varye or flee theyr generacyons / or theyr chylderne destroye with drynkes or with ony other crafte. ¶And all tho that fals money make or therto assente. ¶And all tho that good money clype or shere theym to auauntage to dysceyue ony mā [Page ccii] with. And all tho that false the popes bulle [...] co [...]terfayte the kynges seale. ¶And al tho that by or selle with false mesures / or false weyghtes / that is to saye to bye with one and selle with another. ¶And all tho that false the kynges standarde theym selfe wyttynge. ¶And all tho that ony testa­mente dystrouble or therto procure with worde or with de­de wherfore the dedes wyll is not fulfylled. ¶And all tho that forswere theym vpon the holydome / wyllynge / & wyt­tynge for mede / or for hate / for to doo ony man or woman to lese theyr worldely goodes or honoure. And all robbers or reuers / openly or preuely / by daye or by nyght or oony mannes good stele / wherfore they were worthy to haue Iugemente. ¶And all tho that with holde ony mannes good that haue ben spyred thryse in holy chirche theym selfe wyt­tynge. And all tho that dystrouble the pees of holy chirche or of the londe / and al the kynges felons. ¶And al tho that theym maynteyne. And all false conspyratours / and / all false forswerers in assyses / or in oony other courte. ¶And all those that ony false playntes putte forth agayne the fraun­chyse of holy chirche or of the kynge or of the realme. And all those offrynges that are offred in hooly chirche or in chyrcheyerde or in chapell / or in oratory. Or in oony other stede within the prouynce of Caunterbury withholden or putte awaye in ony other place agayne the wyll of the per­sone or vycary or theyr attourney in the paryshe that it in offred in. ¶And all tho that theyr goodes awaye gyue for drede of deth / in fraude of hooly chirche. Or for to forbere theyr dettes payenge. And all tho that suche gyftes take or therto helpe / or counceyselle. ¶And all tho that lette pre­lates or ordynaryes for to holde consystorye / sessyon / or cha­pyters / for to enquyre of synnes. And of excesse / in good a­mendement of mannes soule. ¶And all wytches & all that on theym byleuen. ¶And all hereykes that byleue not in [Page] the sacrament of the aulter / that is goddes owne body in flesshe and blood in fourme of brede and other sacramen­tes that touchen helpe of mannes soule. ¶And all Ioge­lers vsurers) that is to saye) that yf ony man or woman le­ne theyr catell to man or woman for ony auauntage to ta­ke be couenaunte more or lesse thenne theyr owne. And yf there be ony suche founde in towne or cyte. The cyte / or the towne sholde be enterdyte by the olde lawe / and nother do­ne there messe nor sacrament vsed tyll he were oute therof. ¶And all that wythholde tythes or wythdrawe theyr ty­thes wyttyngely or malycyously to the harme of holy chir­che or tythes lette to be gyuen of all the gooddes / whiche they ben commaunded and ordeyned to be gyuen by the lawe of holy chirche / that is to saye / of all fruytes of yerdes cornes / herbes / the ware / fruytes of trees. Of all maner beestes that are newynge of wolle / lambe. And cheese in tyme of the yere / of swannes / gees / dowues / duckes / of bees / hony / waxe / of haye also often as it newes. ¶Of flaxe / of hempe / of wyndemylles of all maner mylles. Of all maner of Macchaundyse of chafferynge men / and of men of crafte ¶And all those that malycyously or wyttyngely ony of the­se thynges or ony other with holde the whiche oughte to be gyue to holy chirche by goddes lawe to harme of holy chir­che. ¶And all that therto procure in worde or dede.

¶Modus fulminādi sententiā. Prelatus alba indutus cū ceteris sacerdotibus in ecclesia existentibꝰ cruce erecta. cā ­delis accēsis. stās in pulpito ꝓnunciet verba que sequunt̄.

EX auctoritate dei patris oīpotentis & beate marie virginis: & omniū sanctorū excommunicamus: anathe­matizamus: et dyabolo commendamus: oēs supradictos [Page cciii] maledictores: et excōmunicati sint anathematizat [...] [...] commendati maledicti sint: ī villis in campis [...] se­mitis in domibꝰ: extra domos: et in oībus aliis locis [...] sedēdo. Iacēdo: surgēdo: am bulādo currēdo: vigilando dor­miendo comedendo: bibēdo: & aliud opꝰ faciēdo: & illos a luminibus & oībus bonis ecclie sequestramꝰ: & dyabolo dāna­mus: & in penis inferni aīas eo (rum) extinguamus sicut extin­guitur ista cādela / nisi resepiscant et ad satisfactionem veniant. ¶Finita sententia extinguat lumen ad terrorē pulsantibus campanis.

¶Ye shall knele doune on youre knees / and lyfte vp youre hertes makynge youre prayers to almyghty god. For the good state and pease of all holy chirche that god mantene / saue and kepe it. For oure holy fader the pope with all his true colege of cardynales / y ^e god for his mercy them mayn­tene and kepe in the ryght byleue and it holde and encrease and all mysbyleue and heresy he lesse and destroye. ¶Also ye shall praye for the holy londe / and for the holy crosse that Ihesu Cryste dyed on for the redempcyon of mannes sou­le / that it may come in to the power of crysten men / y ^e more to be honoured for our prayers. ¶Also ye shall praye for all archebysshoppes and bysshoppes. ¶And espycyall for the Archebysshoppe of Caūtorburye our metropolytane. And for the bysshop of. N. oure dyocyson that god of his mercy gyue to theym grace soo to gouerne and rule holy Chirche that it may be to the honoure and worshyppe of hym and saluacyon of oure soules. ¶Also ye shal praye for abbottes pryours / monkes / chanones / freres / and for all men & wo­men of relygyon / in what order estate or degre that they stonde in / frome the hyghest estate vnto the loweste degre. ¶Also ye shall praye for al them that haue charge and cure of Crysten mennes soules / as curates / and persones vy­caryes [Page] / preestes and clerkes. And in especyall for the persone and curate of this chirche / and for all the preestes & my­nystres that seruen therin / or haue serued therin. And for alle theym that haue taken ony order / that almyghty god gyue theym grace of contynuaunce well for to kepe and to obserue it to the honoure and helthe of theyr soules. ¶Al­so ye shalle praye for the vnyte and pease of alle crystē realmes. ¶And in especyall For the good state pease and tranquyllyte of this realme of Englonde / for our lyege lorde the kynge / that god for his greate mercy sende hym grace soo to gouerne and and rule this reame that god be pleased & worshypped / and to profyte and saluacyon of this londe. ¶Also ye shall praye for our lyege Lady the quene my Lorde prynce. ¶And all the noble progenye of theym. For all dukes Erles / Barons Knyghtes / and Squyres. and other lordes of the kynges counseyle / whiche haue ony rule and gouernaunce in this londe. that god gyue them grace soo to counseyle / rule / and gouerne / that god be pleased the londe defended and to the profyte and saluacyō of alle the realme. ¶Also ye shall praye for the pease. both on londe and oon the water / that god graunte loue and charyte amonge all crysten people ¶Also ye shall praye for all our parysshēs where that they be on londe or on water the god saue theȳ from al maner of perylles and for all the god men of this parysshe / for theyr wyues / chylderne and meyne that god theym mayntene saue / and kepe. ¶Also ye shall praye for all true tythers / that god multeplye theyr goodes / and encrease. For alle true telyers that laboure for oure sustenaunce that telye the erth. ¶And also for all the graynes and fruytes / that ben sowen sette or done oon the erth or shall be done / that god sende suche wederynge that they maye growe encrease / and multyplye to the helpe / and profyte of all mankynde. ¶Also ye shall praye for all true shypmē [Page cciiii] and marchauntes / where so euer that they [...]e on londe or oon water / that god kepe theym frome all perylles and brȳ ge thē home in saafte with theyr goodes shyppes and marchaundyses to the helpe conforte / and profyte of this real­me. ¶Also ye shall praye for theym that fynde ony lyght in this chirche or gyue ony behestes boke belle chalyce or vestemente / surplys / awtercloth or towayle. londes rentes / lampe or lyght / or ony other adournementes wherby goddes seruyce is the better serued susteyned and mayntened In redynge and syngynge. ¶And for all theym that therto haue counseylled that god rewarde / and yelde it theym atte theyr moost nede. ¶Also ye shall praye for all true pylgry­mes and palmers / that haue take theyr waye to Rome / to Iherusalem / to saynt Katherynes / or to saynt Iames / or to ony other place that god of his grace gyue theym tyme and space well for to go / and to come to the profyte of theyr lyues and soules. ¶Also ye shall praye for all theym that be seke or dyseased of this parysshe that god sende to theym helth the rather for our prayers for all the women whiche ben in our ladyes bondes / and with chylde in this parysshe or in ony other / that god sende to theym fayre delyueraun­ce to theyr chylderne ryght shape / name / and crystendome and to the moders puryfycacyon. ¶And for alle theym y ^t wolde be here / and maye not forsekenes or trauaylle / or o­ny other leefull occupacyon that they maye haue parte of all the good dedes that shall be done here in this place or in ony other. ¶Also ye shall praye for alle theym that ben in good lyfe / that good theym holde longe therin / And for theym that ben in dette or deedely synne that Ihesu cryst brynge theym out there of the rather for our prayer. ¶Al­so ye shall pray for hym or her that this daye gaue the holy brede and for hym that fyrste began / and lengest holdeth on that god rewarde it hym at the daye of dome and for al [Page] them y ^t do [...] or say you good / y ^t god yelde it theȳ at theyr nede / and for them other wolde y ^t Ihesu Cryste amende theym For all these and for all crysten men / and women ye shall saye a Pater noster. Aue maria. ¶Deus misereatur nostri. Gloria patri. Kyrieleyson Xp̄eleyson Kyrieley­son. Pater noster. Et ne nos. Sed libera. versus. Ostende nobis. Sacerdotes. Dn̄e saluum fac regem. Saluum fac populum Dn̄e fiat pax. Dn̄e exaudi. Dn̄s vobiscū. Oremus. ¶Ecclesie tue quesumus Deus ī cuius manu. Deus aquo sancta. &c. ¶Ferthermore ye shall praye for all crystē soules For Archebysshoppes and bysshoppes sou­les and in especyall for all that haue be Bysshoppes of this dyosyce / and for all curates persones and vycaryes soules. And in especyall for theym that haue ben curates of this chirche / and for the soules that haue serued in this chirche. ¶Also ye shall pray / for the soules of al crystē kynges and quenes and in especyal for the soules of then that haue ben Kynges of this realme of Englonde. And for alle those sou­les that to this chirche haue hyuen booke belle chalyce or vestymente. Or ony other thynge / by the whiche the seruyce of god is better done and holy Chirche worshypped. ¶Ye shall also pray for your faders soule / For your moders sou­le / for your god faders soules / for you god moders soules / for you bretherne and systers soules / and for your kynnes soules / and for youre frendes soules / and for alle the soules that we ben bounde to pray for. And for all the soules that ben in the paynes of purgatorye there abydynge the mer­cy of almyghty god. ¶And in especyall for them that haue moost nede and leest helpe / that god of his endles mercy lesse and mynysshe theyr paynes by the meane of our prayers and brynge theym to his euerlastynge blysse in heuen.❀ ¶And also of the soule. N. Or of theym that vpon suche a day this weke we shal haue the an vnyuersarye / and for all